gi  tut  ^hwloffta/  A, 

PRINCETON,  N.  J.  ''^ 


..#^       ^        "^X 


PRESENTED   BY 


THE   PRESBYTERIAN   BOARD  OF   PUBLICATION 


Tl  L^ 


A 


COMMENTAEY 


BOOK  OF  ECCLESIASTES, 

BY  .T^ 

Rev.  loyal  YOUNO,  D.D., 

PASTOR  OF  THE   PRBSBYTEBI4N  CHURCH  OF  -BUTLER,   PA. 


INTRODUCTORY  NOTICES, 

BY   THE 

Rev.  a.  T.  McGILL,  D.D., 

PROFESSOR   IN   PRINCETON   THEOLOGICAL    SEMINARY., 
AND    THE 

Ret.  M.  W.  JACOBUS,  D.D., 

PROFESSOR   IN   THE  WESTERN    THEOLOGICAL   SEMINARY,    PA. 


"  The  excellency  of  knowledge  is,  that  wisdom  giveth  life  to  them  that  have  it." 

ECCLESIASTES   vii.  12. 


PHILADELPHIA: 
PRESBYTERIAN  BOARD  OF  PUBLICATION, 

No.  821  Chestnut  Street. 


Entered  according  to  the  Act  of  Congress,  in  the  year  1865,  by 

THE    TRUSTEES    OP   THE 

PRESBYTERIAN  BOARD  OF  PUBLICATION, 

In  the  Clerk's  Office  of  the  District  Court  for  the  Eastern  District  of  Pennsylvania, 

STEEEOTTPED  BY  WESTCOTT  &  THOMSON,  PHILADELPHIA. 


INTRODUCTORY  NOTICES. 


From  the  Rev.  Alexander  T,  McGill,  D.D.,  Professor  of  Ecclesiastic, 
Homiletic,  and  Pastoral  Theology,  in  the  Seminary  at  Princeton,  N.  J. 

I  HAVE  been  favoured  with  an  opportunity  of  looking  over  the  manu- 
script of  Dr.  Young's  Commentary  on  Ecclesiastes.  An  early  and  long 
acquaintance  with  him,  and  the  sterling  qualities  of  his  mind,  would 
have  prompted  me  to  say,  that  nothing  which  he  may  venture  to  pub- 
lish can  be  without  value  and  interest  to  the  church.  But  a  perusal  of 
this  work  gives  me  a  higher  estimate  of  his  qualifications,  than  any  pre- 
vious partiality  had  presumed. 

It  is  eminently  judicious ;  and  enlivened  with  originality  of  thought, 
vivacity  of  expression,  and  practical  pungency,  which  must  make  it  pop- 
ular and  useful ;  while  it  will  be  acknowledged  as  able  and  solid — a  valu- 
able contribution  to  sacred  criticism. 

A  peculiar  charm  of  the  work  is  that  unity,  with  which  he  gathers 
the  many  difficult  passages  of  this  book  to  one  purpose — a  point  of 
convergence,  where  everything  is  luminous  and  intensely  interesting. 
And  whether  the  judgment  of  the  reader  is  convinced  or  not,  that  he 
has  found  in  this  central  theme  a  key  for  the  solution  of  every  difficulty, 
it  is  enriched  by  the  inteipretation ;  and  satisfied  also,  that  this  remark- 
able book  is  a  sheaf,  to  be  tied  up  somewhere,  and  carried  by  one  great 
principle  worthy  of  Divine  inspiration. 

I  could  wish,  that  the  modesty  of  the  Author  had  not  imposed  on  his 
ability  and  originality  a  form  for  this  Commentary,  so  artificial — merely 
because  it  has  been  found  successful  by  others  upon  other  books  of  the 
Bible.  The  mould  ought  to  have  been  made  original  as  the  exegesis. 
The  most  enigmatic  portions  of  the  Old  Testament,  and  the  most  dog- 
matic portions  of  the  New,  can  hardly  be  cast  into  the  same  forms  of 
analysis,  without  an  excess  of  ingenuity.* 

But  this  is  only  a  matter  of  taste.     And  if  the  work  be  made  in  this 

3 


4  INTRODUCTORY  NOTICES. 

form  more  instructive  to  the  majority  of  readers,  it  is  the  best  form, 
after  all,  and  another  claim  which  the  Author  has  earned,  to  the  favour 
and  gratitude  of  all  that  love  the  oracles  of  God. 

ALEXANDER  T.  McGILL. 

May  16th,  1864. 


From  the  Rev.  Melancthon  W.  Jacobus,  D.D.,  Professor  of  Oriental 
and  Biblical  Literature  and  Exegesis,  in  the  Western  Theological 
Semmaiy. 

There  is  a  Jewish  tradition  that  the  Book  of  Ecclesiastes  was  one  of 
those  Scriptures  which  was  not  to  be  read  by  any  one  under  the  age  of 
thirty  years.  This  tradition  itself  is  only  an  expression  of  the  difficulty 
which  the  book  has  given  to  ancient  interpreters.  The  questions  of  its 
plan,  authorship,  date,  and  general  object,  are  questions  which  are  not 
settled  by  the  increase  of  expositions — nor  is  it  necessary  that  they 
should  be. 

Herder  has  said,  "  That  it  is  best  to  make  as  free  a  use  of  the  book  as 
possible,  and  let  its  individual  parts  serve  us  for  that  purpose,"  without 
binding  it  to  a  definite  plan.  He  has  also  said,  "I  do  not  know  any 
book  in  the  Old  Testament,  which  describes  more  fully,  more  con- 
vincingly or  more  concisely  the  whole  sum  of  human  life,  with  all  its 
changes  and  vanities,  its  occupations  and  plans,  its  speculations  and 
pleasures,  and  at  the  same  time  that  which  alone  is  real,  lasting,  pro- 
gressive, and  rewarding. ' ' 

This  is  quite  the  view  taken  of  the  book  by  Dr.  Young  in  this  practi- 
cal Commentary.  One  can  see  with  "  half  an  eye,"  that  all  the  ejacula- 
tions of  "  Vanity  of  Vanities"  with  which  the  book  abounds,  belong  to 
a  certain  phase  of  life,  as  held  in  contrast  with  another  and  better.  It 
is,  therefore,  a  most  superficial  estimate  of  the  doctrine,  that  under- 
stands it  as  teaching  a  refined  Epicureanism.  This  is  that  mode  of 
living  which  the  author  testifies  against — and  this,  it  would  seem,  out 
'>f  his  own  deep  and  bitter  experience. 

If  the  book  is  to  be  read  as  a  formal  sermon  from  the  text  which  Dr. 


INTRODUCTORY   NOTICES.  5 

Young  finds  to  be  the  key  of  the  whole,  then  we  are  to  understand  the 
Preacher,  as  highly  experimental,  adducing  his  own  earlier  life  as  a 
practical  trial  of  what  is  loisdom  and  what  is  vanity ;  and  so  addressing 
himself  to  his  hearers  in  a  most  practical  discourse.  The  book  has  been 
compared  by  some  to  the  Pens6es  of  Pascal  and  the  Confessions  of 
Augustine. 

The  author  seems  to  record  his  own  life-struggles— to  think  aloud 
for  the  benefit  of  his  hearers.  Pie  appears  as  one  reasoning  with  him- 
self, and  brings  forward  to  view  the  processes  by  which  he  arrived  at 
wise  conclusions.  It  would  be,  therefore,  a  sad  mistake  to  understand 
the  workings  of  his  worldly  heart,  here  interspersed,  as  though  these 
were  the  teachings  of  the  book  or  the  doctrines  of  Inspiration.  The  in- 
struction is  to  be  found  in  a  careful  study  of  the  whole  Book,  and  an 
analysis  of  its  conclusion.  As  the  Book  of  Job,  the  debate  must  be  heard 
throughout,  and  the  truth  gathered  from  the  results  that  are  reached. 
This  is  expressed  at  the  close  of  the  Book :  "Let  us  hear  the  conclusion 
of  the  whole  matter.     Fear  Grod,  and  keep  his  commandments,"  &c. 

This  Book  of  Ecclesiastes  has  plainly  an  affinity  with  the  Book  of 
Proverbs  and  with  the  Song  of  Solomon ;  and  points  to  the  Practical 
Wisdom  and  to  the  Personal  Wisdom,  who  is  also  the  Personal  Word. 
This  fact  would  go  the  whole  length  of  fixing  the  authorship  upon 
Solomon  ;  though  from  Grotius  to  Hengstenberg  great  names  have  held 
otherwise.  Liither  understands  the  teaching  of  the  book  to  be,  "that 
with  gratitude  we  should  use  the  gifts  and  allotments  of  God,  which  are 
bestowed  upon  us  with  his  benediction  only,  that  we  have  a  tranquil  and 
quiet  heart,  and  a  mind  filled  with  joy,  content  with  the  word  and  ways 
of  God."  % 

The  stages  of  reflection  and  experience  here  expressed  are  those 
through  which  many  a  mind  has  passed,  in  reaching  the  gospel  conclu- 
sions. This  is  only  a  forewhispering  of  that  Gospel  in  which  Life  and 
Immortality  are  brought  to  Light— Life  that  is  Life— Life  as  dignified 
and  illuminated  by  the  revelation  of  immortality.  "In  Him  was  Life, 
and  the  Life  was  the  Light  of  Men."  And  there  is  no  true  Light,  how- 
ever boasted,  apart  from  this  Divine  and  Eternal  Life  revealed  and  of- 
fered in  Jesus  Christ.  This  is  Wisdom.  Many  a  one  has  so  found  it : 
and  the  piercing  outcry,  "  All  is  Vanity,  "  has  led  to  the  conclusion 
of  the  whole  matter:  "Fear  God,  and  keep  his  commandments,  for  this 
is  the  whole  duty  of  man." 


6  INTRODUCTORY   NOTICES. 

This  portion  of  Scripture,  as  was  intended,  has  a  wonderful  adapted- 
ness  to  all  times  and  people ;  and  its  valuable  lessons,  as  expounded  by 
the  author  of  this  Commentary,  will  be  found  eminently  fitting  for  the 
day  in  which  we  hve.  No  age  has  required  a  more  earnest  and  author- 
itative inculcation  of  a  high  moraUty  in  distinction  from  worldliness  and 
self-seeking.  No  people  has  more  needed  those  lessons  of  heavenly 
wisdom,  which  point  to  the  future  life  as  the  proper  aim  of  men.  Dr. 
Young  has  treated  the  words  of  the  great  preacher  in  this  practical  and 
popular  light.  And  we  pray  that  through  his  expositions  here,  these 
inspired  words  of  the  wise  man  may  be  found  as  goads,  and  "  as  nails 
fastened  by  the  Masters  of  Assemblies,  which  are  given  from  One  Shep- 
herd.'' 

M.  W.  JACOBUS. 

September  25th,  1863. 


PREFACE. 


Solomon  is  one  of  history's  brightest  luminaries.  Among  the  stars 
of  the  first  magnitude,  he  stands  out  in  dazzling  brilliancy.  In  his  age, 
science  was  but  in  its  infancy,  it  is  true.  In  Egypt  and  in  the  East  were 
wise  men ;  and  in  Tyre,  ship-buUding  and  other  arts  had  arrived  at  some 
perfection.  Several  names  of  wise  and  learned  men  are  mentioned  in 
sacred  history  as  co-eval  with  Solomon.  But  he  was  wiser  than  all  of 
them, — wiser  than  Ethan  the  Ezrahite,  and  Heman,  and  Chalcol,  and 
Darda.  "  And  his  fame  was  in  all  nations  round  about."  He  was  sa- 
gacious in  all  his  intercourse  with  men.  His  plans  for  enriching  his 
kingdom  were  maturely  formed  and  energetically  executed.  He  man- 
•aged  to  bring  almost  the  whole  commerce  of  the  world  into  his  territo- 
ries. By  navies  and  caravans  the  wealth  of  the  nations  was  brought  to 
his  door.  With  many  of  the  modern  sciences  he  was  unacquainted. 
But  had  he  lived  in  our  day,  with  his  curious  and  investigating  mind, 
he  might  have  been  the  rival  if  not  the  superior  of  our  ablest  philoso- 
phers. He  was  a  poet,  a  proverb-maker,  a  botanist,  and  a  horticulturist. 
It  would  almost  seem  that  he  anticipated  some  of  our  modern  discove- 
ries in  anatomical  science,  or  was  inspired  to  do  so.  (See  remarks  on 
Chapter  xii.  verses  3,  6. )  As  a  ruler  he  had  great  tact  and  a  sound 
judgment ;  having  sought  wisdom  from  God.  "  Give  me,"  said  he,  "a 
wise  and  understanding  heart."  Till  laid  aside  by  his  social  relations, 
Solomon  was  also  great  in  goodness.  He  was  inspired  to  write  three  of 
the  sacred  books.  His  prayer  at  the  dedication  of  the  temple  was  sub- 
lime in  humble  simplicity.  And  he  was  a  "  Preacher."  One  of  his  ser- 
mons has  come  down  to  our  time,  being  inspired.  As  moved  by  the 
Holy  Spirit,  he  delivered  the  messages  of  life. 

The  term  "preacher"   (original  Coheleth)  signifies  one  that  collects 

7 


8  PREFACE. 

the  people,  i.  e. ,  for  addressing  them.  It  appears  then  that  this  Book 
of  Ecclesiastes  is  one  of  Solomon's  sermons  x^reaclied.  That  it  was  also 
written  oiit  appears  from  chapter  xii.  verse  10.  "The  Preacher  sought 
to  find  out  acceptable  words :  and  that  which  was  written  was  upright, 
even  words  of  truth."  This  sermon  is  also  a  treatise  on  moral  philoso- 
phy of  a  practical  kind ;  and  the  oldest  i)hilosophical  treatise  extant. 
Those  who  teach  moral  philosophy  should  not  pass  by  unnoticed  this  re- 
markable production.  It  is  Hebrew  philosophy.  In  its  inspired  emi- 
nence, let  it  take  its  place  among  and  above  all  the  ancient  philosophies 
of  Greece.  Let  it  eclipse,  as  it  does,  the  teachings  of  Plato  and  So- 
crates and  Aristotle.  It  is  not  the  philosophy  of  "the  porch,"  but  of 
the  sanctuary.  It  is  not  the  philosophy  of  Epicurus,  though  some  have 
branded  it  as  teaching  the  sentiments  of  that  philosopher.  It  is  not  the 
earnest  student,  but  the  superficial  reader,  that  will  discover  anything 
Epicurean  in  the  treatise.     What  then  are  the  teachings  of  this  Book  ? 

■>  SCOPE. 

The  following  views  are  suggested  to  the  intelligent  reader  as  the 
design  and  teachings  of  Ecclesiastes : 

This  Book  of  Ecclesiastes  is  a  discourse  or  sermon  of  Solomon.  It  is 
about  the  length  of  an  ordinary  modern  sermon.  Though  a  sermon,  it 
is  not  quite  as  methodical  as  some  modern  sermons,  but  far  more  so. 
than  many  others.  Like  modern  sermons,  it  commences  with  a  text  or 
theme  for  discussion.  When  or  where  uttered,  we  are  not  informed. 
There  are  reasons  for  supposing  that  it  was  delivered  in  the  presence  of 
the  foreign  wise  men  and  princes,  who,  like  the  queen  of  Sheba,  came 
from  the  utmost  parts  of  the  earth  to  hear  his  wisdom.  "There  came 
of  all  people  to  hear  the  wisdom  of  Solomon,  from  all  kings  of  the  earth, 
which  had  heard  of  his  wisdom."  (1  Kings  iv.  34).  Standing  up  in 
the  presence  of  his  curious  and  learned  auditors,  as  Paiil  did  in  Athens 
at  a  later  day,  he  spoke  of  God,  of  his  counsels,  and  of  a  future  judg- 
ment. And,  indeed,  on  a  careful  inspection,  this  sermon  and  Paul's  ad- 
dress to  the  Athenians  have  strong  points  of  resemblance.  Both  are  to 
us  now  revealed  theology ;  but  they  are  discourses  on  natural  theology. 
Paul  pointed  to  the  altar  erected  "to  the  unknown  God."  Hence,  he 
directs  his  hearers  to  God,  who  made  the  world  and  giveth  life ;  to  God's 
purposes ;  and  finally  to  the  judgment.  So  Solomon  pointed  to  nature  ; 
to  the  rising  and  setting  sun,  the  shifting  breeze,  the  running  rivers  (i. 


PREFACE.  9 

5-7).  Tlien  he  directs  tlic  hearers  to  God's  purposes  (iii.  14),  and  to 
the  judgment.  "  God  shall  judge  the  righteous  and  the  wicked"  (iii. 
17).  "For  all  these  things  God  shall  bring  thee  into  judgment"  (xi. 
9).  To  argue  a  future  and  a  judgment  seems  to  be  the  object  of  Solo- 
mon's sermon.  But  as  his  audience  were  not  all  familiar  with  the  pre- 
viously-written Hebrew  Scriptures,  he  would  not  argue  from  those  Scrip- 
tures. He  would  prove  another  state  of  existence  in  a  new  and  original 
way.  He  would  present  his  own  original  investigations  on  the  subject, 
as  he  was  inspired  to  do.  And  he  sets  out  with  the  inquiry,  Of  xckat 
advantage  is  this  life  without  another?  For  this  seems  to  be  the  true 
import  of  the  third  verse  of  the  first  chapter,  which  is  really  Solomon's 
sttirting  point,  as  will  be  shown.  That  verse,  which  is  Solomon's  text, 
reads  thus  :  ' '  What  profit  hath  a  man  of  all  his  labour  which  he  taketh 
under  the  sun?"  Labour  taken  ^^ under  the  sun,"  is  labour  for  this  life 
without  regard  to  a  future.  And  Solomon  uses  the  phrase  "under  the 
sun' '  no  less  than  twenty-eight  times  in  this  short  treatise,  or  sermon, 
by  which  it  is  evident  that  his  mind  attached  an  important  meaning  to 
it.  He  contrasts  labour  taken  for  this  life,  and  the  rewards  of  this  life, 
with  labour  taken  for  the  future  world  and  its  glorious  rewards.  Keep- 
ing in  view  that  the  Book  of  Ecclesiastes  is  a  treatise  on  the  question, 
ichat profit  is  there  in  this  life  if  there  is  no  other?  and  that  this  question 
is  preparatory  to  the  great  doctrine  of  a  future  life  and  a  future  judg- 
ment, which  Solomon  eventually  declares,  we  find  the  difficulties  of  the 
Book  cleared  up.  We  find  a  freshness  and  beauty  about  it  that  is  truly 
enchanting.  The  enigmas  and  riddles  of  the  Book  are  all  solved  ;  and 
the  treatise  stands  out  prominent — an  argument  for  a  God,  for  immor- 
tality, for  a  future  reward.  If  the  great  object  of  the  sermon  is  kejit  in 
view,  all  the  parts  harmonize,  and  constitute  a  beautiful  and  connected 
whole,  and  vindicate  the  government  of  God  from  the  assaults  sp  often 
made  upon  it.  What  seem  to  be  skeptical  teachings  present  themselves 
as  forcible  arguments  for  a  future  state.  What  profit  is  there  in  this 
life  if  there  is  no  other?  If  there  is  no  other,  "  that  which  befallcth 
the  sons  of  men  befalleth  beasts ;  even  one  thing  befallcth  them  :  as  the 
one  dieth,  so  dieth  the  other ;  yea,  they  have  all  one  breath ;  so  that  a 
man  hath  no  pre-eminence  above  a  beast :  for  all  is  vanity.  All  go  unto 
one  place :  all  are  of  the  dust,  and  all  turn  to  dust  again." 

If  there  is  no  other  life,  "All  things  come  alike  to  all:   there  is  one 
event  to  the  righteous  and  to  the  wicked."     If  there  is  no  other  life, 


10  PREFACE. 

"Be  not  righteous  overmuch;  neither  make  thj'self  overwise :  why 
shouldst  thou  destroy  thyself  ?"  Why  be  a  martyr  for  principle,  and 
receive  no  reward  ? 

If  there  is  no  other  life,  generation  succeeds  generation,  and  passes 
away,  like  the  rising  and  setting  sun,  the  shifting  breeze,  the  running 
rivers.  Like  these,  human  life  is  but  a  coming  and  going,  a  labour 
without  satisfaction,  accomplishing  nothing  worthy  of  the  great  Author 
of  life.  There  is  no  profit — no  new  thing  to  satisfy  the  soul.  From  all 
this  a  future  is  inferred.  But  till  the  third  chapter  a  future  is  not  dis- 
tinctly annoimced.  In  the  third  and  subsequent  chapters  the  judgment 
is  distinctly  declared. 

But,  it  may  be  asked,  why  consider  the  third  verse  and  not  the  second 
of  the  first  chapter,  the  text  or  theme  ?  In  reply  the  following  views 
are  presented : 

Tlie  first  and  second  verses  of  the  first  chapter,  and  the  twelfth  chapter 
from  the  eighth  verse  to  the  conclusion,  seem  to  have  been  inserted  by  a 
difi"erent  person  from  the  writer  of  the  treatise.  He  was  equally  inspired, 
it  is  true  ;  but  there  are  strong  evidences  that  another  person  (call  him, 
if  you  please,  the  editor  of  Solomon's  work)  wrote  the  first  and  second 
verses  as  an  mtroduction,  and  the  last  seven  verses  of  the  last  chapter  as 
a  suitable  conclusion  of  the  Book  of  Ecclesiastes.  It  is  not  uncommon 
for  the  sacred  books  to  be  supplemented  by  some  one  besides  the  writers 
of  them.  Of  the  books  written  by  Moses,  Numbers  and  Deuteronomy 
seem  to  have  been  thus  supplemented.  In  Numbers  xii.  3,  we  read : 
"  Now  the  man  Moses  was  very  meek,  above  all  the  men  that  were  upon 
the  face  of  the  earth."  This  verse  was  evidently  not  written  by  Moses ; 
for  he  would  not  thus  speak  of  himself.  It  is  put  in  parenthetically, 
perhaps  by  the  prophet  Samuel,  The  last  chapter  of  Deuteronomy  was 
added  by  some  other  person  ;  for  Moses  did  not  write  an  account  of  his 
own  death.  Joshua  probably  wrote  the  Book  called  by  his  name.  But. 
if  so,  he  could  not  have  written  the  last  five  verses,  for  they  give  an  ac- 
count of  his  death.  They  were,  therefore,  inserted  by  some  other  in- 
spired person.  Some  other  passages  in  Joshua  seem  also  to  have  been 
inserted  by  another.     (See  iv.  9,  and  xv,  63.) 

The  first  Book  of  Samuel  to  the  end  of  the  twenty-fourth  chapter, 
seems  to  have  been  written  by  the  prophet  Samuel  himself.  But  the 
remaining  seven  chapters,  and  the  second  Book,  could  not  have  been 
written  by  him ;  for  they  record  events  which  took  place  after  his  death. 


PREFACE.  ,       11 

Indeed,  the  two  Books  of  Samuel  seem  to  have  been  written  by  the 
three  prophets,  Samuel,  Nathan,  and  Gad.     (See  1  Chron.  xxix.  29. ) 

The  Book  of  Nehemiah  was  written  by  Nehemiah ;  as  is  evident  from 
his  using  the  first  person  singular  in  relating  things  connected  with  him- 
self But  in  that  book  is  a  passage  containing  twenty-six  verses,  which 
seems  to  have  been  inserted  by  another.  Home  says:  "The  insertion 
of  the  greater  part  of  the  register  in  xii.  1-26,  may  be  accounted  for  by 
supposing  it  either  to  have  been  added  by  some  subsequent  author,  or 
perhaps  by  the  authority  of  the  great  synagogue :  for  it  seems  to  be  un- 
connected with  the  narrative  of  Nehemiah,  and  if  genuine,  must  ascribe 
to  him  a  degree  of  longevity  which  appears  scarcely  credible."* 

The  Psalms  were  written  by  ten  different  authors ;  and  yet  they  are 
called  "the  Psalms  of  David,"  because  David  was  the  principal  author. 
The  Book  of  Proverbs  is  ascribed  to  Solomon  ;  and  the  book  starts  out 
with  the  announcement,  "The  Proverbs  of  Solomon,  the  son  of  David, 
king  of  Israel."  And  yet  the  thirtieth  chapter  is  by  Agur,  the  son  of 
Jakeh ;  and  the  thirty-first  is  by  King  Lemuel.  Also  the  first  six 
verses  of  the  first  chapter  seem  to  be  by  another.  The  first  verse  of 
the  Song  of  Solomon  seems  also  by  another,  simply  stating  who  the 
author  was. 

So  the  Book  of  Ecclesiastes  is  a  sermon  of  Solomon,  with  a  preface 
and  an  appendix  by  another.  The  following  may  be  assigned  as  reasons 
for  the  opinion : 

(1.)  Like  Nehemiah,  Solomon  uses  the  first  person  singular  when 
speaking  of  himself  in  this  book.  But  the  verses  supposed  to  be  added, 
speak  of  him  in  the  third  person,  calling  him  "the  Preacher." 

(2.)  The  Preacher  is  complimented  as  wise,  and  as  teaching  the  peo- 
ple knowledge,  which  Solomon  would  hardly  have  said  of  himself  in  this 
form. 

(3.)  It  would  be  perfectly  natural  for  a  person,  in  putting  a  preface 
and  an  appeiulix  to  another's  sermon,  to  commence  the  appendix  with 
the  same  words  with  which  he  left  the  preface,  to  show  to  the  reader 
where  his  own  remarks  had  been  left  off"  and  then  resumed  again.  lie 
prefaces  with  the  sentence,  "Vanity  of  vanities,  saith  the  Preacher; 
vanity  of  vanities;  all  is  vanity."  And,  then,  after  laying  the  sermon 
before  the  reader,   he  repeats,   as  calling  the  reader's   attention    to 

«■  Hengstenberg,  following  Kleinert,  thinks  that  chapters  viii.  ix.  aud  x.  were 
•written  by  Ezra,  and  adopted  into  his  work  by  Nehemiah. 


12 ■       '  PREFACE. 

what  he  had  said,  "Vanity  of  vanities,  saith  the  preacher;  all  is 
vanity." 

(4. )  As  another  reason  for  supposing  that  there  is  a  preface  and  an 
appendix  by  another  ;  there  is  completeness  in  the  sermon,  if  we  leave 
out  the  verses  in  question ;  and  the  conclusion  of  the  sermon  is  most 
sublime  :  ' '  Then  shall  the  dust  return  to  the  earth  as  it  was ;  and  the 
spirit  shall  return  unto  God  who  gave  it. ' ' 

Thus  the  first  verse  is  like  the  title-page  of  a  pamphlet,  announcing 
the  author.  The  second  verse  is  a  general  statement,  calling  the  atten- 
tion to  the  contents  of  the  pamphlet.  But  it  does  not  precisely  point 
out  the  whole  of  the  great  theme  discussed.  The  editor  allows  Solomon 
to  do  this  in  his  own  words ;  which  he  does  in  the  third  verse. 

It  seemed  necessary  to  make  the  above  somewhat  prota-acted  remarks, 
to  show  that  the  third  verse,  and  not  the  second,  is  the  theme  of  Solo- 
mon, and,  therefore,  the  key  to  the  whole  treatise.  This  having  been 
overlooked  by  commentators,  they  have  necessarily  failed  to  bring  out, 
in  its  force  and  beauty,  the  connection  of  the  parts  of  the  treatise,  and 
the  pertinence  of  many  passages.  It  is  strange  that  some  should  argue, 
as  they  do,  that  the  key  (or  text)  is  found  in  the  middle  of  the  discourse. 
And  yet  it  has  been  maintained,  that  verse  fifteenth  of  the  seventh  chap- 
ter is  the  key.  But  it  is  perfectly  natural  to  suppose  that  an  inquiry, 
placed  at  the  very  beginning  of  Solomon's  sermon,  should  be  regarded 
as  containing  the  essence  of  the  whole,  as  the  text — the  key  to  unlock 
the  hidden  treasures  of  the  whole  book.  It  is  all-important,  therefore, 
that  we  arrive  at  a  correct  decision,  as  to  the  meaning  of  Solomon's 
theme,  the  third  verse  of  chapter  first. 

We  speak  of  mere  worldly  things,  and  call  them  suhlunary;  i.  e.,  un- 
der the  moon.  Solomon,  on  the  other  hand,  calls  them  tahath-liaslia- 
vicsh;  I.  e.,  under  the  sun.  It  is  evident  that  Solomon  meant  to  restrict 
his  question  to  the  things  of  this  world  in  contradistinction  to  the  things 
of  another  or  future  life.  We  must  consider  him,  then,  as  contrasting 
the  labours  for  this  life  with  labours  for  another  life.  The  former  he 
pronounces,  by  the  strong  negative  implied  in  the  question,  jjroJitJess. 
This  life  is  incomplete  without  another.  There  must,  therefore,  be 
another.     He  then  proceeds  immediately  to  illustrate  his  theme. 

Verse  4.  "One  generation  passeth  away,  and  another  generation 
Cometh :  but  the  earth  abideth  for  ever. ' '  The  original  is  forcible. 
"  Greneration  passeth,  and  generation  cometh."     If  there  is  no  future, 


PREFACE.  ^  13 

the  coming  and  going  of  men,  generation  after  generation,  is  of  little 
consequence.  It  is  just  a  stage — a  mere  drama.  It  is  a  farce.  There 
is  nothing  real.  There  is  no  result  worthy  of  the  great  Author  of  all 
things.  Man^  so  far  from  being  important,  is  less  important  than  the 
earth  on  which  he  lives  so  short  a  time.  He  comes  and  goes,  "but  the 
earth  abideth."  If  man's  labour  terminates  on  earthly  things,  and  he 
perishes  when  he  dies,  then  the  true  order  is  reversed ;  man  is  not  im- 
mortal, while  the  earth  is  immortal  [i.  e.,  so  far  as  reason  teaches).  The 
earth  is  the  abiding  stage,  while  human  life  is  a  coming  on  and  going 
off — a  mere  passing  scene,  soon  to  terminate  without  anj'  important  re- 
sult.    ''WJiat  profit  f 

In  the  next  verses,  we  have  a  comparison  between  several  natural 
phenomena  in  thftir  apparent  barrenness  of  results,  and  human  beings 
merely  coming  and  going.  The  Hebrew  1  vav,  here  translated  "  also," 
is  often  used  to  make  a  comparison.  We  may  ask,  what  good  is  accom- 
plished by  generation  after  generation  coming  on  the  stage  of  life  and 
passing  off  again,  and  being  no  more ;  just  as  we  may  ask,  what  good  is 
apparently  accomplished  by  the  sun  rising  and  setting  in  a  constant 
round ;  and  the  wind  whirling  about  continually  ;  and  the  rivers  running 
apparently  with  the  view  of  filling  the  sea,  but  never  accomplishing  it, 
and  returning  again.  Nothing  seems  to  be  accomplished.  The  sun  of 
this  nrorning  is  where  it  was  a  century  ago — it  has  made  no  progress. 
The  wind  of  this  day  is  as  it  was  last  year — what  has  it  brought  to  pass  ? 
The  Nile  of  this  year  overflowing  its  banks,  is  but  a  repetition  of  every 
year's  process — it  seems  to  have  done  nothing.  There  is  a  monoto- 
nous repetition  of  the  same  thing.  So  is  man,  as  though  he  were  re- 
produced from  generation  to  generation,  to  run  the  same  round  of  pain 
and  folly,  and  life  and  death,  and  joy  and  grief.  "  What  profit  hath  life 
without  another  life  T ' 

But  Solomon  is  preparing  the  way.  even  in  this  comparison,  to  show 
that  there  is  to  be  a  grand  and  glorious  result,  in  the  far-off  future. 
And  he  brings  it  out,  especially  in  the  eleventh  chapter,  by  siTiiilar  fig- 
ures. The  Nile  is  not  a  mere  waste  of  waters ;  but  the  bread  is  cast 
upon  it  which  shall  be  found  after  many  days  (xi.  1).  The  changing 
wind  brings  up  the  clouds,  to  scatter  their  fatness  on  the  furrowed 
fields  (xi.  3).  And  the  sun  is  not  a  mere  circling  orb.  to  accomplish 
nothing ;  but  it  brings  light  and  joy  (xi.  7).  And  so,  the  generations  of 
men  are  not  a  mere  coming  and  going,  with  no  result.     But  the  soul 


14  PREFACE. 

lives  for  ever.     "The  dust,"  it  is  true,  "returns  to  the  dust  as  it  was ;" 
but  "  the  spirit  shall  return  unto  God  who  gave  it"  (xii.  7). 

A  careful  examination  of  the  whole  book  will  show  that  this  idea  is 
kept  in  view,  viz. :  that  this  life,  with  all  its  labours,  is  absolutely  with- 
out value,  if  there  is  no  future. 

The  last  part  of  the  first  chapter  is  devoted  to  Solomon's  qualifications 
for  investigating  the  subject.  He  was  a  king  over  an  enlightened  peo- 
ple (v.  12).  He  applied  himself  heartily  and  earnestly  to  the  search 
(13).  He  had  been  an  observer  (14).  And  he  had  discovered  that  the 
evils  of  this  world  and  its  deficiencies  could  not  be  corrected  and  sup- 
plied by  human  means  (15).  He  had  evidence  from  communion  with 
his  own  heart,  that  he  had  given  himself  wholly  to  the  investigation  ; 
and  the  investigation  itself  had  yielded  only  grief  and  sorrow  (16-18). 

The  second  chapter  is  principally  employed  in  giving  Solomon's  expe- 
rience of  the  worthlessness  of  this  world  in  itself  considered.  He  had 
tested  it  in  all  its  forms  of  supposed  excellence,  and  found  nothing  in  it. 
He,  therefore,  returns  to  the  question,  "What  hath  man  of  all  his  la- 
bour, and  of  the  vexation  of  his  heart,  wherein  he  hath  laboured  under 
the  sun  T '  for  this  world  ?  He  says  emphatically  that  he  had  found  that 
"there  was  no  profit  under  the  sun"  (v.  11). 

In  the  third  chapter,  after  showing  that  in  this  life  ("under  the 
heaven,"  v.  1),  events  are  all  appointed  by  Providence ;  and  after  re- 
suming the  inquiry  "what  profit  hath  he  that  worketh  in  that  wherein 
he  laboureth?"  (v.  9),  he  begins  to  bring  out  the  great  doctrine  of  a 
future  judgment.  Thus  he  advances,  step  by  step,  to  announce  a  fu- 
ture state,  which  previously  he  had  been  inferring  from  the  worthless- 
ness of  this  life  in  itself  considered ;  and  he  declares,  also,  the  certainty 
of  a  judgment.  The  eleventh  verse  has  great  depth  and  force,  and  pre- 
pares the  way  for  a  full  avowal  of  Solomon's  belief  in  a  future  judg- 
ment. It  is  itself  a  declaration  of  a  future  eternal  state,  and  the  bear- 
ing of  the  present  upon  the  future.  Dr.  James  Hamilton  gives  the 
following  liberal,  but  just  translation :—"  He  hath  made  everything 
beautiful  in  his  time,  and  in  the  heart  of  everything  he  hath  set  an  eter- 
nity :  so  that  no  man  can  find  out  from  the  beginning  to  the  end  any 
work  that  Grod  maketh— any  process  that  God  conducteth."  The  word 
"  world"  in  our  translation,  is  by  many  able  critics  translated,  "  remote 
time,  eternit}'."  God  has  made  everything  beautiful  in  his  time.  The 
whole,  from  beginning  to  end,  is  his  time— eternity  is  his  time.     And 


PREFACE.  15 

he  liath  set  an  eternity  in  the  heart  of  everything.  He  hath  given,  as 
it  were,  even  to  inanimate  things  a  purpose  to  fulfil  a  future  destiny. 
And  till  that  destiny  is  fulfilled,  no  man  can  find  out  what  (rod  designs 
to  accomplish  by  it.  No  one  can  see  from  the  beginning  to  the  end,  or 
the  whole  plan. 

But  the  sixteenth  and  seventeenth  verses  bring  out  the  great  doctrine, 
which  Solomon  had  been  inferring  and  hinting  at,  in  all  its  force  and 
clearness.  He  saw  "under  the  sun,"  in  this  world,  "the  place  of 
judgment,  that  wickedness  was  there ;  and  the  place  of  righteousness, 
that  iniquity  was  there."  He  saw  earthly  judges  partial  and  unright- 
eous— wronging  the  innocent,  and  clearing  the  guilty.  And  God  seems 
to  be  like  them,  if  we  look  no  further  than  this  icorld.  But  this  leads 
Solomon  to  the  great  utterance  of  his  heart  in  the  seventeenth  verse : 
"I  said  in  mine  heart,  God  shall  judge  the  righteous  and  the  wicked." 

The  great  idea  is  here  fully  brought  out,  for  which  he  had  been  pre- 
paring the  minds  of  his  hearers,  viz. :  Since  there  is  incompleteness,  and 
crookedness,  and  sorrow,  and  apparent  injustice  under  the  sun ;  and 
man  labours  in  vain  if  his  prospects  terminate  with  this  life ;  there  ni^ist 
be  a  future  judgment  of  the  righteous  and  the  wicked ;  there  is  a  future 
judgment.  This  future  judgment  will  have  its  place  as  well  as  things 
^mdeT  the  sun — as  well  as  corrupt  earthly  courts — as  well  as  our  birth, 
death,  etc.  As  there  is  a  time  ha-e,  "under  the  heaven,"  v.  1,  so  there 
is  a  time  there,  at  the  judgment. 

Bishop  Patrick  says,  "the  last  words  of  this  verse  may,  in  my  judg- 
ment, be  thus  most  literally  translated  out  of  the  Hebrew :  '  There  is 
time  for  (judging)  every  purpose,  and  every  work  there.'  "  But  the 
Bishop  supposes  the  word  ' '  there' '  to  refer  to  the  corrupt  court ; 
whereas,  it  seems  to  refer  to  the  final  judgment.  There  is  a  time  for 
(judging)  every  purpose  and  every  work  there,  at  the  final  judgment. 
This  seems  to  be  the  most  consistent  appHcation  of  the  word. 

To  condense  the  teachings  of  the  whole  chapter,  Solomon  begins  with 
the  occmTcnces  known  to  all ;  and  shows  how  they  are  in  the  hand  of 
Grod.  His  sovereignty  is  seen  in  our  birth  and  death ;  in  killing  and 
liealing ;  breaking  down  and  building  up  ;  sorrow  and  joy ;  meeting  and 
parting ;  getting  and  losing,  etc.  He  then  goes  on  to  show  the  hand  of 
Grod  guiding  "  ponderous  orbs  and  mighty  incidents"  to  a  far-ofif  goal — 
to  eternity.  He  brings  us  to  the  termination  of  all  earthly  events  in  a 
righteous  award,  God  justifying  himself  before  the  universe.     He  then 


16  PREFACE. 

returns  to  the  point  to  be  illustrated,  viz. :  if  there  is  no  future,  all  is 
valueless — man  and  beast  share  the  same  fate — life  is  a  farce,  unworthy 
of  its  Author  ;  man,  with  his  noble  powers  and  lofty  aspirations,  will  at 
the  close  of  this  brief  life  be  no  better  than  a  brute  !  And,  yet.  this  is 
the  infidel's  proud  desire — his  boasted  wisdom  leads  no  further. 

The  fourth  chapter  is  an  example  of  unity  in  variety ;  containing  seve- 
ral distinct  subjects,  all  brought  forward  to  illustrate  the  great  theme, 
that  there  is  no  profit  in  life  without  a  future  state.  Oppression,  envy, 
idleness,  anxious  labour,  the  life  of  a  miser,  of  a  ruler,  and  of  a  subject ; 
all  terminate  in  vanity  and  sorrow. 

The  fifth  chapter  teaches  the  failure  of  formal  religion,  of  power 
and  of  riches,  to  secure  such  advantage  as  the  heart  desires. 

In  the  sixth  chapter  there  is  a  continuation  of  similar  themes,  and  the 
author  sums  up,  by  showing  (vs.  10-12)  that  all  those  things  that  might 
be  supposed  to  yield  advantage  in  this  life  have  already  been  named — 
that  it  is  characteristic  of  man  to  seek  good  from  them,  but  that  in  so 
doing  he  contends  with  God,  and  is  no  better  off. 

Passing  over  the  intervening  chapters,  in  which  are  many  striking 
illustrations  of  the  main  theme,  and  some_  repetitions,  the  reader's 
attention  is  called  to  the  teachings  of  the  last  two  chapters. 

The  eleventh  is  one  of  the  most  remarkable  chapters  in  the  Bible.  It 
is  the  focus  of  the  blended  rays  of  the  whole  Book  of  Ecclesiastes.  It 
is  a  clear  presentation  of  a  future  judgment  and  reward,  in  beautiful 
figures  of  illustration.  In  the  j)lainest  language,  and  with  most  solemn 
emphasis,  it  is  finally  declared,  that  for  all  things  God  will  bring  us  to 
judgment.  To  be  more  particular,  the  chapter  teaches  as  follows,  vs. 
1-6 : — Do  present  duty,  on  all  occasions,  and  all  your  lives,  disregarding 
threatening  obstacles,  trusting  to  God  to  reward  j'ou.  This  is  illus- 
trated by  casting  bread  upon  the  waters — giving  portions  to  many — the 
clouds  and  falling  timber,  sowing  and  reaping  grain,  the  unborn  infant, 
vs.  7-10.  Use  God's  gifts  with  reference  to  rendering  an  account;  and 
provide  against  future  misery.  The  whole  chapter  may  be  summed  up 
in  this  brief  sentence  :  Do  and  enjoy  with  refei'ence  to  a  future  aicard! 

In  the  twelfth  chapter,  first  seven  verses,  we  have  the  close  of  the  ser- 
mon. In  one  of  the  most  beautiful  allegories  ever  penned,  comparing 
old  age  to  a  dec^'ing  and  unprotected  house,  we  are  prepared  for  the 
sublime  and  literal  conclusion  :  "  Then  shall  the  dust  return  to  the  earth 
as  it  was;  and  the  spirit  shall  return  unto  God  who  gave  it." 


PREFACE,  IT 

The  remaining  verses,  by  another  writer,  show  his  estimate  of  Solo- 
mon and  his  work ;  and  also  show  his  sentiments  concerning  what  the 
book  teaches.  He  sums  up  all,  as  the  conclusion  of  the  whole  matter : 
''Fear  God,  and  keep  his  commandments:  for  this  is  the  whole  duty 
(profit)  of  man.  For  God  shall  bring  every  work  into  judgment,  with 
every  secret  thing,  whether  it  be  good,  or  whether  it  be  evil."  No- 
where, not  even  in  the  New  Testament,  is  the  judgment  more  clearly 
presented.  But  the  circumstances  attending  the  general  judgment  are 
reserved  for  the  sublime  unfoldings  of  the  New  Testament. 

ATTTHOJiSHIP. 

It  seems  very  evident  that  Solomon  was  the  author  of  the  Book  of 
Ecclesiastes.  It  is  true  that  some  great  names  support  the  idea  that 
the  book  was  written  by  another  and  a  later  writer.  Among  these  are 
Grotius,  Eichhorn,  Schmidt,  De  Wette,  Rosenmliller,  Gesenius,  Jahn, 
&c.  With  these  agree  Professor  Stuart  and  Dr.  Hengstenberg.  Prof. 
Stuart  argues  the  case  at  great  length  in  the  Introduction  to  his  Com- 
mentary.    His  main  arguments  are  these : 

"1.  Many  things  are  said  by  Coheleth  (the  Preacher)  which  show 
that  Solomon  is  only  occasionally,  and  not  constantly,  speaking. 

"2.  The  general  state  and  condition  of  things,  when  this  book  was 
written,  indicates  a  period  very  difierent  from  that  of  Solomon's  reign." 

"  3.  Another  source  of  doubt  as  to  the  authorship  of  Solomon,  springs 
from  the  style  and  diction  of  the  book."  As  Prof.  Stuart  had  the  argu- 
ments of  all  his  predecessors  before  him,  it  is  likely  that  he  has  pre- 
sented all  that  can  be  said  u])on  the  subject  in  its  full  force.  And  it  is 
fortunate  for  the  cause  of  truth,  that  by  his  own  admissions,  he  over- 
turns nearly  eveiy  argument  which  he  adduces.  Under  his  first  general 
argument,  he  says  that  "the  preterite  tense  in  chapter  1st,  verse  12th 
(I  was  king  in  Jerusalem),  refers  of  course  to  a  past  time,  and  it  con- 
veys the  idea  that  when  the  passage  was  written  he  was  no  longer 
king."  But  notwithstanding,  he  admits,  in  commenting  on  iii.  15  and 
VI.  10,  also  vii.  10,  that  the  same  verb  in  the  preter  means  "what  was 
and  still  is." 

Under  his  second  general  argument.  Professor  Stuart  refers  to  chap- 
ter 5th,  verse  1st:  "Keep  thy  foot  when  thou  goest  into  the  house  of 
God,  and  be  more  ready  to  hear  than  to  offer  the  sacrifice  of  fools." 
He  says  that  in  this  there  is  something  incongruous  with  the  "  condition 
3 


18  PREFACE. 

and  circumstances  of  him  who  had  built  the  temple,  or  made  magnifi- 
cent preparations  for  offerings."  Page  90.  This  argument  he  had 
confuted  on  page  18,  where  he  says,  "The  manner  in  which  he  (Cohe- 
leth)  speaks  of  frequenting  religious  worship,  (referring  to  the  same 
test, )  shows  that  he  speaks  of  it  in  a  way  which  would  be  familiar  to 
those  who  frequented  the  temple-service.  This  contradiction  .puts  the 
argument  at  rest. 

Under  his  third  general  argument,  the  Professor  maintains  that  the 
style  differs  from  that  of  Solomon  in  the  Proverbs.  "Brevity,  pre- 
cision, compactness,  and  energy  of  expression,  predominate"  in  the 
Proverbs ;  while  in  the  Ecclesiastes  the  style  is  ' '  here  and  there  expan- 
sive and  diluted."  But  Proverbs  are,  from  their  very  nature,  brief, 
compact,  precise,  and  full  of  terseness ;  while  a  sermon  addressed  to  a 
popular  audience  is  generally  more  diffuse  and  expansive.  Prof.  Stuart 
argues  that  there  are  the  later  Hebrew  words  in  Ecclesiastes,  which  show 
that  the  book  was  written  after  the  age  of  Solomon.  But  before  he 
closes  the  discussion,  he  makes  the  following  admissions: — "If  one  will 
now  call  to  mind  how  often  abstracts  are  required  in  a  treatise  of  philoso- 
phy like  the  present,  he  will  think  it  nothing  strange,  and  no  special 
proof  of  later  Hebrew,  that  such  nouns  are  frequent  in  Coheleth. ' ' 

The  Professor  then  adduces  eight  such  abstracts  as  the  only  ones  that 
are  not  found  elsewhere,  and  adds:  "The  easy  and  obvious  formation 
of  these  for  the  writer's  purpose,  renders  it  difficult  for  us  to  establish 
anything  from  them  in  regard  to  the  age  of  such  forms.  The  use  of 
them  depended,  obviously  and  merely,  on  the  need  of  them ;  for  the 
form  is  altogether  normal  and  analogous. ' ' 

Again,  he  says:  "We  have,  then,  after  having  examined  Knobel's 
list  of  the  later  Hebrew  words,  only  a  few  remaining.  Taking  the 
amount  of  what  is  left,  we  find  only  some  ten  or  eleven  cases,  which 
may  fairly  be  brought  within  the  confines  of  later  Hebrew.  And  some 
doubt  must  even  hang  over  these." 

After  reading  all  the  arguments  of  Professor  Stuart  and  his  admissions, 
it  seems  strange  that  his  arguments  should  satisfy  any  mind,  that  Solo- 
mon did  not  compose  the  Book  of  Ecclesiastes,  or  that  they  should  even 
raise  a  doubt  in  the  mind  of  those  who  read  the  first  verse  ;  "The  words 
of  the  Preacher,  the  son  of  David,  king  in  Jerusalem."  Solomon  was 
the  only  son  of  David  that  was  king  in  Jerusalem,  ' '  Thus  saith  the 
Lord, ' '  is  better  than  all  the  criticisms  of  the  most  learned  among  men. 


PREFACE.  19 

Dr.  Hengstenberg  is  also  an  advocate  for  the  same  view,  viz.  that 
Solomon  is  only  adduced  in  the  Ecclesiastes  by  some  other  author  "as 
the  ideal  of  wisdom,"  "as  a  representative  of  wisdom,"  as  "  Solomo 
redivivus."  He  argues  from  the  fact  that  the  word  Preacher  (Coheleth) 
is  feminine  in  the  original ;  that  wisdom  is  meant  by  it.  But  with  what 
propriety  can  wisdom  say,  "  I  gave  my  heart  to  seek  and  search  out  hy 
wisdo7n?"  (i.  13).  How  could  wisdom  say,  "My  heart  had  great  expe- 
rience of  imsdom  and  knowledge?"  (i.  16).  And  why  should  wisdom  be 
called  the  son  of  David  ? 

There  are  many  internal  evidences  that  Solomon — not  an  ideal,  but 
the  veritable  Solomon — was  the  writer,  or  author,  of  the  book.  The  ex- 
perience of  the  writer  given  in  the  second  chapter,  corresponds  with 
what  we  know  to  have  been  Solomon's  experience.  He  made  him  great 
works ; — builded  houses,  planted  vineyards,  made  pools ; — and  had  sil- 
ver and  gold  in  abundance.  Allusions  are  also  made  to  his  harem,  as  is 
pretty  evident.  The  internal  evidences  that  Solomon  was  the  author 
are  by  no  means  insignificant.  These,  added  to  the  declaration  at  the 
beginning  of  the  treatise,  are  sufficient  for  humble  faith. 

THE  AUTHOR'S  APOIjOOT. 

Why  write  a  new  Commentary  on  Ecclesiastes  ?  The  field  of  inter- 
pretation is  open  to  all.  And  any  "  author's  best  vindication  of  his  vo- 
cation to  a  certain  work  must,  in  the  nature  of  the  case,  be  the  work  it- 
self" The  humility  which  is  a  part  of  one's  fitness  for  interpreting 
God's  word,  will  lead  him  to  have  due  regard  to  the  opmions  of  the 
wise  and  good  men  that  have  preceded  him.  But  the  same  humility 
will  lead  him  to  sit  at  the  feet  of  God  rather  than  of  man,  and  to  receive 
nothing  as  true  merely  because  man  has  asserted  it.  To  speak  lightly 
of  the  able  productions  of  others  would  evince  vanity :  to  imbibe  all 
their  views  would  dishonour  God.  New  views  of  what  the  Scriptures 
teach  do  not  change  their  teachings ;  but  if  those  views  are  right,  show 
that  we  may  ourselves  be  changed  by  the  truth.  We  may  not  modify 
the  teachings  of  the  Bible,  but  the  Bible  may  modify  our  opinions,  and 
lead  us  to  reject  many  things  held  by  wise  and  good  men. 

The  Book  of  Ecclesiastes  has  always  been  considered  among  the  most 
difficult  to  interpret  of  any  of  the  sacred  writings.  Among  the  Com- 
mentaries that  have  appeared,  of  late  years,  are  those  of  Dr.  James 
Hamilton,  of  London,  of  Bev.  Charles  Bridges,  of  England,  and  of  Pro- 


20  PREFACE. 

fessdr  Moses  Stuart,  of  America,  in  tlie  English  language.  Several  Com- 
mentaries have  appeared  in  the  German  language,  the  most  able  and 
evangelical  of  which  is  that  by  Dr.  E.  W.  Hengstenberg,  of  Berlin. 
This  has  been  translated  into  English,  by  D.  W.  Simon.  These  all  have 
great  merit,  but  each  in  its  own  peculiar  way.  "The  Royal  Preacher," 
by  Dr.  Hamilton,  is  not  a  critical  work.  It  does  not  profess  to  be. 
Nor  is  it  strictly  a  commentary.  It  is  a  cluster  of  brilliants,  char- 
acteristic of  the  gifted  writer,  and  any  brow  might  be  proud  to  wear 
them. 

Far  better,  however,  as  a  commentary  is  the  work  by  Bridges.  Nor 
is  this  a  critical  work.  It  does  not  even  give  an  analysis  of  the  book. 
But  it  is  full  of  instruction,  and  it  abounds  in  gospel  truth.  A  delight 
ful  spirit  is  breathed  forth  from  every  page.  Prof.  Stuart's  work  is  as 
unlike  both  these  as  possible.  It  is  eminently  and  minutely  critical.  It 
displays  great  learning  and  research.  But  for  any  but  learned  readers 
it  is  worthless,  being  filled  with  criticisms  on  Hebrew  words,  which  none 
but  Hebrew  scholars  can  understand.  It  was  evidently  not  designed  to 
be  a  commentary  for  the  people. 

Dr.  Hengstenberg' s  work  is  still  more  able,  but  too  critical  for  com- 
mon readers.  The  great  defect  in  the  work  seems  to  be  his  assumption 
that  the  Book  of  Ecclesiastes  was  written  during  the  captivity  of  Israel 
to  the  Persians,  and  to  encourage  the  captives.  This  leads  him  to  make 
many  forced  and  fanciful  applications  of  the  teachings  of  Solomon  to 
things  existing  at  that  time.  This  is  a  serious  blemish  in  a  work  other- 
wise showing  the  skill  of  a  master.  With  such  eminent  Hebrew  schol- 
ars, the  author  of  the  following  Commentary  would  by  no  means  pre- 
sume to  place  himself.  But  he  has  endeavoured  to  combine  practical 
instruction  with  analysis  and  some  degree  of  criticism ;  thus  adapting 
the  work  to  all  classes  of  readers. 

The  author  has  ventured  to  put  forth  some  new  views  as  to  the  teach- 
ings of  this  Book  of  Ecclesiastes.  This  he  has  done,  not  because  he  de- 
sires to  appear  original,  but  because  these  views  forced  themselves  upon 
his  mind.  After  years  of  earnest  investigation,  he  has  conscientiously 
adopted  them.  Others  will,  perhaps,  as  conscientiously  reject  them. 
Few  hours  have  yielded  to  the  author  more  pleasure  than  those  spent  in 
examining  this  remarkable  portion  of  Grod's  word.  His  labour  will  not 
be  in  vain,  if  others  are  profited  by  any  of  his  suggestions.  With  an 
earnest  prayer  that  the  work  may  do  good,  and  contribute  to  a  further 


PREFACE.  21 

knowledge  of  tlie  truth,  it  is  committed  to  those  who  "delight  in  the 
law  of  the  Lord." 

The  author,  though  not  adopting  the  general  interpretation  of  any 
other,  would  not  fail  to  acknowledge  his  indebtedness  to  many  early 
commentators ;  and  more  especially  to  the  recent  works  of  Rev.  James 
Hamilton,  D.  D.,  Rev.  Charles  Bridges,  Rev.  Moses  Stuart,  and  Rev. 
E.  W.  Hengstenberg,  D.  D. 

L.  Y. 


ANALYSIS  OF  ECCLESIASTES  AT  ONE  VIEW, 


CHAPTER  I. 


Verses  1,  2.  These  verses  correspond  to  the  title-page  of  a  book  or 
treatise,  stating  that  Solomon  is  the  author,  and  giving  the  subject 
in  general  terms.  (It  seems  to  be  an  Introduction  by  some  other 
person  than  the  Author  of  the  Treatise. ) 

3.  This  verse  is  the  author's  text,  or  question  to  be  investigated  in  the 

treatise  following.     The  question  is  this :  Of  what  advantage  is  this 
life  icithout  another  ? 

4.  In  answer,  Solomon  says :  This  life,  if  there  is  no  other,  is  a  mere 

coming  and  going  of  the  generations  of  men  ; 

5-7.  And  may  be  compared  to  the  rising  and  setting  sun — the  shifting 
wind — the  rivers  running  into  the  sea  and  returning ;  bringing  noth- 
ing to  pass  of  apparent  importance  ; 

8-11.  A  labour  without  a  satisfactory  result. 

12-18.  Solomon  here  presents  his  qualifications  for  investigating  the 
•  subject  (12).  He  was  a  king  over  an  enlightened  country  (13). 
He  applied  himself  heartily  and  earnestly  to  the  search  (14).  He 
had  been  an  observer  (15).  And  he  had  discovered  that  earthly 
help  could  not  correct  the  evils  of  this  world  (16,  17).  He  had 
given  himself  heartily  and  wholly  to  the  investigation  (18).  And 
even  in  the  investigation  itself  there  was  grief  and  sorrow: — another 
labour  with  unsatisfactory  result. 

CHAPTER  II. 

Solomon  gives  his  own  experience  of  the  worthlessness  of  this  life 

(without  another),  and  tells  us  how  he  had  tested  it  by  seeking  good 

in  various  things  in  which  men  expect  to  find  it. 

23 


24  ANALYSIS    OF   ECCLESIASTES   AT   ONE   VIE-W. 

1-3.  In  mirth  and  pleasure. 
4-6.  In  several  kinds  of  improvement. 

7,  8.  In  possessions  and  music  (in  wives  as  some  interpret  it). 
9,  10.  Solomon  had  opportunity  to  make  a  thorough  trial,  and  he  did 
so. 

11.  And  he  found  that  there  was  no  profit  in  life  without  a  future 
life. 

12.  If  lie  failed  to  find  profit,  no  other  person  need  seek  it. 

13-17.  He  proceeds  to  show,  that,  though  in  itself  considered  earthly 
wisdom  is  vastly  superior  to  folly,  there  is  no  advantage  (worth 
naming),  even  in  wisdom,  if  there  is  no  future ;  the  fame  of  the 
wise  being  transient. 

lS-23.  There  is  no  advantage  in  laying  up  estates  for  heirs,  if  there  is 
no  future  state. 

24-26.  Cheerful  enjoyment  is  all  that  can  be  advised. 

CHAPTER  III. 

Verses  1-8.  In  this  life  ("under  the  heaven")  God  has  appointed 
times  for  prosperity  and  adversity,  which  we  cannot  change. 

9,  10.  This  seems  to  he  a  parenthesis,  a  return  to  the  great  question  of 
the  treatise,  that  the  reader  may  not  forget  the  writer's  object,  to 
inquire  what  advantage  this  world  has  irrespective  of  another. 

11.  But  there  is  beauty  in  the  whole  arrangement  could  we  view  the 
end,  each  event  having  reference  to  a  great  future. 

12,  13.  This  seems  to  be  another  parenthesis,  and  repeats  the  recom- 

mendation of  cheerful  benevolence  and  grateful  enjoyment. 

14-17.  Grod  the  universal  Sovereign  grasps  and  controls  the  whole,  and 
will  judge  all  men  righteously.  Here  the  great  object  of  the  trea- 
tise is  brought  out,  there  is  a  judgment. 

18-21.  If  there  is  no  hereafter,  the  condition,  life,  death,  and  termina- 
tion of  man  and  beast  are  alike  ;  and  no  one  can  know  that  man  has 
any  preeminence  over  a  beast. 

22.  Hence,  present  joy  in  one's  work  is  best,  as  this  is  all  the  portion 
that  man  has  if  there  is  no  future.  (But  there  is  an  intimation  in 
vei'se  21  that  the  soul  of  man  rises  to  God,  and  the  soul  of  the  beast 
sinks  to  the  earth. ) 


ANALYSIS    OF   ECCLESIASTES   AT   ONE   VIEW.  25 

CHAPTER  IV. 

Verses  1,  3.  Not  only  is  there  no  profit,  (if  this  world  is  the  only  one,) 
but  there  is  much  grief  in  life.  There  is  gaUing  oppression,  making 
life  a  burden. 

4.  And  even  righteous  deeds  are  so  far  from  being  an  advantage,  that 

they  bring  envy,  (resulting  in  persecution). 

5,  6.  Idleness,  on  the  one  hand ;   and  anxious  labour,   on  the  other, 

yield  only  sorrow. 

7,  8.  This  is  illustrated  by  the  sorrows  of  the  miser. 

9-12.  The  advantages  of  society  and  marriage  are  given  as  a  contrast  to 
the  lonely  miser's  life. 

13-16.  Rulers,  on  the  one  hand,  have  no  real  advantage ;  as  their  au- 
thority is  uncertain :  and  subjects,  on  the  other,  have  no  unalloyed 
peace ;  being  discontented  and  fond  of  change. 

CHAPTER  V. 

Verses  1-3.  Religion  itself  is  no  advantage  unless  spiritual  and  rever- 
ential. Reverence  is  enjoined  upon  worshippers,  in  opposition  to 
rash,  hasty,  and  verbose  utterances. 

4-6.  Vows  should  be  made  with  caution,  and  performed  promptly,  lest 
Grod  be  angry. 

7.  A  dreamy,  wordy  religion  is  vain.     But  God  is  to  be  feared. 

8.  The  oppressor  gains  nothing,  for  he  will  have  to  account  to  higher 

authority. 

9-12.  The  great  and  powerful  are  only  on  a  level  with  others.  (9.) 
They  have  the  same  food.  (10.)  Abundance  does  not  satisfy, 
(11.)  Groods  are  not  enjoyed  by  their  owners  more  than  by  others. 
(12.)  The  wealthy  are  often  restless,  while  the  tired  labourer  sleeps 
soundly. 

13-17.  Riches  laid  up  in  store  fail  of  the  object  for  which  they  were  ac- 
cumulated. (13.)  If  kept  for  the  owner's  personal  advantage,  they 
often  prove  an  injury.  (14.)  If  kept  for  an  heir,  the  intended  heir 
often  fails  to  get  them.  (15.)  The  owner  cannot  take  them  with 
him  to  the  grave.  (16.)  It  is  labour  for  the  wind.  (17.)  And  sor- 
row attends  his  last  sickness. 

18-20.  God's  gifts  should  not,  however,  be  despised,  but  enjoyed. 
4 


26  ANALYSIS   OF    ECCLESIASTES   AT   ONE   VIEW. 

CHAPTER  VI. 

Verses  1,  2.  There  is  no  advantage  in  mere  possession. 

3-6.  The  miser,  though  he  should  have  many  children,  and  live  long, 

might  better  be  an  untimely  birth. 
7,  8.  There  is  nothing  earthly  that  will  satisfy  any  class. 

9.  Present  enjoyment,  however,  is  to  be  preferred  to  longings  after  what 

is  denied  us. 

10.  The  writer  here  states  that  he  has  now  named  eoery  tMng  that  men 
seek  happiness  from,  and  that  it  is  characteristic  of  man  to  seek. 
But  he  may  not,  by  worshipping  earthly  things,  contend  against 
God. 

11.  12.  Man  cannot  find  out  now  what  is  good  for  himself  or  his  pos- 

terity. 

CHAPTER  VII. 

Verses  1-6.  In  comparing  the  states  and  dispositions  of  men,  we  often 
find  what  appears  to  us  the  most  undesirable,  to  be  the  most  valua- 
ble. 

7,  The  extremes  of  being  oppressed,  and  promoted,   are  both  dan- 

gerous. 

8,  9.  Patient,  humble  waiting  for  the  end,  is  to  be  preferred  to  anger, 

pride,  and  impatience. 

10.  It  is  not  wise  to  be  discontented  with  our  lot,  as  though  the  past 
had  been  better  than  the  present. 

11,  12.    True  wisdom  is  valuable. 

13.  No  one  can  make  his  earthly  lot  without  a  crook  in  it. 

14.  Adversity  must  accompany  prosperity  in  this  mixed  scene,  according 
to  God's  appointment,  that  man  may  find  nothing  on  earth  to  ex- 
plain the  enigma  of  life. 

15.  Accordingly,  rewards  (in  this  life)  are  not  according  to  merit. 
(From  this  we  must  infer  a  future. ) 

16.  17.  If  you  live  for  this  life  merely,  take  a  medium  course,  between 

strict  and  uncompromising  virtue  and  great  wickedness ;  as  this  will 
preserve  from  martyrdom  on  the  one  hand,  and  from  self-destruc- 
tion on  the  other. 
18.  But  the  truly  pious  man  shall,  notwithstanding,  come  forth  in  the 
end  as  gold  unharmed  of  the  furnace.     (There  is  a  future  reward. ) 


ANALYSIS   OF   ECCLESIASTES   AT   ONE   VIEW.  27 

19,  20.  Imperfect  as  the  best  of  men  are,  their  piety  is  a  better  defence 

to  their  hearts  than  many  mighty  men  are  to  a  city. 
21,  22.  Even  the  words  of  slander  and  malice  wiU  not  grievously  affect 

them, 
23-29.  Solomon's  search  after  wisdom  and  happiness — in  this  world, 

had  resulted  only  in  a  painful  discovery  of  human  wickedness  and 

human  woe. 

CHAPTEK  VIII. 

Verse  1.  Heavenly  wisdom  changes  the  very  countenance  of  its  pos- 
sessor. 

2-5.  Rulers  are  to  be  obeyed,  in  view,  (1st)  of  a  Higher  Power  to  whom 
we  appeal  in  oaths  of  allegiance ;  (2d)  of  the  control  which  they 
can  exercise  ;  (3d)  of  the  safety  of  obedience. 

6,  7.  Man's  misery  is  increased  by  his  ignorance,  and  disregard  of  oppor- 
tunities. 

8.  Especially  by  his  inability  to  escape  the  power  of  death. 

9,  10.  Solomon  had  seen  that  power  and  influence  are  not  the  things 

that  can  profit.     Their  possessor  is  often  injured  by  them  while  he 

lives,  and  he  is  forgotten  when  dead. 
11-13.  Though  because  God's  judgments  delay,  men  may  take  occasion 

to  sin  ;  yet  final  awards  will  be  meted  out  according  to  character. 
14,  15.  The  present  unequal  awards,  (if  there  i^  no  future,)  indicate  that 

the  main  business  of  life  should  be  to  take  enjoj'ment  in  the  things 

of  sense. 
16,  17.  The  most  earnest  search  of  the  wisest  men,  to  find  out  divine 

things  by  earthly,  (though  causing  loss  of  sleep  day  and  night, ) 

fails  to  accomplish  the  object. 

CHAPTER   IX. 

Verses  1-3.  Solomon  had  found  this,  and  he  now  declares  it,  that  the 
righteous  are  safe  happen  what  will ;  though  from  outward  things 
it  could  not  be  found  out  whether  God  loved  or  hated  any  particular 
persons.  He  then  gives  an  emphatic  testimony  to  the  corruption 
of  the  human  heart  during  this  life. 

4r-6.  In  view  of  his  probation,  the  meanest  living  man  has  the  advantage 
of  the  most  distinguished  man  that  has  died. 


28  ANALYSIS   OF   ECCLESIASTES   AT    ONE   VIEW. 

7-10.  Therefore  we  should  make  the  best  of  life  while  we  may. 

1],  12.  Advantages  do  not  always  avail,  and  promised  good  brings  a  sud- 
den snare.     This  is  illustrated  by  the  catching  of  fishes  and  birds. 

13-18.  Individual  influence  is  great  in  its  results,  but  the  benefit  and 
the  injury  are  not  always  shared  in  this  life  by  the  individual  himself. 

CHAPTER  X. 

In  considering  the  great  question,  what  profit  is  there  in  life  without 

another  life  ?  Solomon  proceeds  to  show  that : 
Verses  1-3.  Wisdom,  though  of  great  value,  is  not  so  complete  in  this 

life  as  to  ensure  a  reputation  free  from  blame. 
4.  Loyalty  is  a  duty,  though  the  ruler  should  be  exacting. 
5-7.  There  is  incompleteness  in  human  government,  rulers  often  erring 

in  their  appointments  through  want  of  discrimination. 
8,  9.  And  yet  attempts  at  revolution  are  attended  with  great  danger. 
10.  If  we  would  be  successful^  we  must  be  wise  in  the  means  employed, 

as  well  as  industrious,  and  thus  disarm  opposition.     (The  next  verse 

also  teaches  the  same  lesson. ) 
11-14.  Let  us  not  intrust  matters  to  those  that  may  betray  us ; 

15.  Nor  to  the  ignorant  and  inexperienced. 

16,  17.  We  have  here  a  contrast  between  inexperienced  and  intemperate 

rulers,  and  the  opposite. 

18.  A  government,  (compared  to  a  house),  falls  to  ruin  by  inattention 
on  the  part  of  the  rulers  (and  people). 

19.  Feasting  and  wine  may  make  rulers  merry ;  but  the  country  must 
have  something  better  than  merry  rulers.  It  must  have  money- 
resources. 

20.  Disloyalty  should  not  exist,  even  in  thought. 

CHAPTER  XI. 

In  this  chapter  the  great  object  of  the  treatise  comes  boldly  out  to  view, 
namely,  that  there  is  to  be  a  future  award — that  this  life  is  prepara- 
tory to  another. 

Verses  1-6.  Do  present  duty  on  all  occasions,  and  during  life,  disregard- 
ing threatening  obstacles ;  trusting  to  God  for  a  reward.  This  is  il- 
lustrated; (1,)  by  casting  bread-corn  upon  the  waters;  (2,)  by  giving 
portions  to  many;  (3,)  by  the  clouds  and  faUing  timber;  (4,  6,)  by 
sowing  and  reaping ;  (5,)  by  the  unborn  infant. 


ANALYSIS    OF   ECCLESIASTES   AT   ONE   VIEW.  29 

7-10.  Use  God's  gifts  with  reference  to  rendering  an  account.     And 
provide  against  future  misery.     The  sum  of  the  chapter  is  this :  Do 
.  and  enjoy  with  reference  to  a  future  aioard! 

CHAPTER  XII. 

Verses  1-7.  To  avoid  future  evil,  remember  your  Creator  in  the  youth 
of  Ufe,  as  the  most  favourable  time ;  because  old  age  brings  sor- 
rows;  (2,)  of  mind;  (3-5,)  of  body;  (6,)  ending  in  death;  (7,)  the 
body  returning  to  the  dust,  and  the  soul  to  God.  (This  closes  the 
treatise. )  ' 

8.  (Here  Solomon's  editor  seems  to  resume  his  remarks  with  an  appen- 
dix;) using  a  repetition  of  chapter  1st,  verse  2d;  (with  which  he 
closed  the  preface). 

9-10.  The  Preacher's  qualifications  for  giving  instruction,  were,  his 
wisdom  and  assiduity. 

11.  Wise  men's  words,  as  coming  really  from  God  the  great  Shepherd, 
stimulate  like  a  goad,  and  penetrate  and  fasten  like  a  nail. 

12.  Men  should,  therefore,  be  admonished  by  the  teachings  of  the  wise, 
rather  than  have  the  attention  taken  up  with  the  thousand  profit- 
less and  wearisome  things  written  by  the  foolish. 

13.  14.  The  whole  is  summed  up  (in  this  answer  to  the  question,  "what 

profit  hatha  man  of  all  his  labour?")  thus:  The  tvhole  profit  of 
tnan  is  to  he  pious  and  obedient,  and  to  thus  prepare  for  the  Judg- 
ment. 


THE 

WORDS  OF  THE  PREACHER, 

THE 

SON  OF  DAYID, 
KING  IN  JERUSALEM. 


2    Vanity  of  vanities,  saith  the  Preacher,  vanity  of  vanities  ;  all  is  vanity. 


3  What  profit  hath  a  ihan  op  all  his  labour  which  he 
taketh  under  the  sun? 

4  One  generation  passeth  away,  and  another  generation  cometh: 

5  but  the  earth  abideth  for  ever.     The  sun  also  riseth,  and  the  sun 

6  goeth  down,  and  hasteth  to  his  place  where  he  arose.  The  wind 
goeth  toward  the  south,  and  turneth  about  unto  the  north :  it 
whirleth  about  continually ;  and  the  wind  returneth  again  according 

7  to  his  circuits.  All  the  rivers  run  into  the  sea ;  yet  the  sea  is  not 
full :  unto  the  place  from  whence  the  rivers  come,  thither  they  re- 

8  turn  again.     All  things  are  full  of  labour ;  man  cannot  utter  it :  the 

9  eye  is  not  satisfied  with  seeing,  nor  the  ear  filled  with  hearing.  The 
thing  that  hath  been,  it  is  that  which  shall  be  ;  and  that  which  is 
done,  is  that  which  shall  be  done  :   and  there  is  no  new  thing  itnder 

ro  the  sun.  Is  there  anything  whereof  it  may  be  said,  "See,  this  is 
new?"   it  hath  been  already  of  old  time,  which  was  before  us. 

11  There  is  no  remembrance  of  former  things;  neither  shall  there  be 
any  remembrance  of  things  that  are  to  come  with  those  that  shall 
come  after. 

12,  13  I  the  Preacher  was  king  over  Israel  in  Jerusalem  ;  and  I  gave 
my  heart  to  seek  and  search  out  by  wisdom  concerning  all  things 
that  are  done  under  heaven :  (this  sore  travail  hath  God  given  to 

31 


6Z  THE  WORDS  OF  THE  PREACHER. 

14  the  sons  of  men,  to  be  exercised  therewith. )  I  have  seen  all  the 
works  that  are  clone  under  the  sun;  and,  behold,  all  is  vanity  and  vex- 

15  ation  of  spirit.     That  which  is  crooked  cannot  be  made  straight; 

16  and  that  which  is  wanting  cannot  be  numbered.  I  communed  with 
mine  own  heart,  saying,  "  Lo  !  I  am  come  to  great  estate,  and  have 
gotten  more  wisdom  than  all  they  that  have  been  before  me  in  Je- 
rusalem:"  yea,  my  heart  had  great  experience   of  wisdom   and 

17  knowledge.  And  I  gave  my  heart  to  know  wisdom,  and  to  know 
madness  and  folly :  I  perceived  that  this  also  is  vexation  of  spirit. 

18  For  in  much  wisdom  is  much  grief;  and  he  that  increaseth  know- 
ledge increaseth  sorrow, 

II.         I  said  in  mine  heart,  "  Go  to  now,  I  Vill  prove  thee  with  mirth  ; 

2  therefore  enjoy  pleasure ; "  and,  behold,  this  also  is  vanity.     I  said 

3  of  laughter,  "It  is  mad;"  and  of  mirth,  "Whatdoeth  it?"  I 
sought  in  mine  heart  to  give  mj^^self  unto  wine,  yet  acquainting  mine 
heart  with  wisdom ;  and  to  lay  hold  on  folly,  till  I  might  see  what 
was  that  good  for  the  sons  of  men  which  they  should  do  unde7'  the 

4  heaven  all  the  days  of  their  life.     I  made  me  great  works ;  I  builded 

5  me  houses;  I  planted  me  vineyards;  I  made  me  gardens  and  orchards, 

6  and  I  planted  trees  in  them  of  all  kind  of  fruits  ;  I  made  me  pools 

7  of  water,  to  water  therewith  the  wood  that  bringeth  forth  trees  ;  I 
got  me  servants  and  maidens,  and  had  servants  born  in  my  house  ; 
also  I  had  great  possessions  of  great  and  small  cattle  above  all  that 

8  were  in  Jerusalem  before  me ;  I  gathered  me  also  silver  and  gold, 
and  the  peculiar  treasure  of  kings  and  of  the  provinces ;  I  gat  me 
men-singers  and  women-singers,  and  the  delights  of  the  sons  of  men, 

9  as  musical  instruments,  and  that  of  all  sorts.  So  I  was  great,  and 
increased  more  than  all  that  were  before  me  in  Jerusalem :  also  my 

10  wisdom  remained  with  me.  And  whatsoever  mine  eyes  desired  I 
kept  not  'from  them ;  I  withheld  not  my  heart  from  any  joy  ;  for  my 
heart  rejoiced  in  all  my  labour ;   and  this  was  my  portion  of  all  my 

11  labour.  Then  I  looked  on  all  the  works  that  my  hands  had 
wrought,  and  on  the  labour  that  I  had  laboured  to  do  ;  and,  behold, 
all  was  vanity  and  vexation  of  spirit,  and  there  was  no  x>rpjit  wider 
the  sun. 

12  And  I  turned  myself  to  behold  wisdom,  and  madness,  and  folly : 
for  what  can  the  man  do  that  cometh  after  the  king?  even  that 

13  which  hath  been  already  done.     Then  I  saw  that  wisdom  excelleth 


THE  WORDS  OP  THE  PREACHER.  33 

14  folly  as  far  as  light  excelletli  darkness.  The  wise  man's  eyes  are  in 
his  head  ;  but  the  fool  walketh  in  darkness :  and  I  myself  perceived 

15  also  that  one  event  happeneth  to  them  all.  Then  said  I  in  my 
heart;  "As  it  happeneth  to  the  fool,  so  it  happeneth  even  to  me  ; 
and  why  was  I  then  more  wise?"     Then  I  said  in  my  heart,  that 

16  "this  also  is  vanity. "  For  there  is  no  remembrance  of  the  wise 
more  than  of  the  fool  for  ever  ;  seeing  that  which  now  is,  in  the  days 
to  come  shall  all  be  forgotten:  and  how  dieth  the  wise  man?  as 

17  the  fool.  Therefore  I  hated  life  ;  because  the  work  that  is  wrought 
snider  the  sun  is  grievous  unto  me :   for  all  is  vanity  and  vexation  of 

18  spirit.  Yea,  I  hated  all  my  labour  which  I  had  taken  under  the 
sun :  because  I  should  leave  it  unto  the  man  that  shall  be  after  me. 

19  And  who  knoweth  whether  he  shall  be  a  wise  man  or  a  fool?  j^et 
shall  he  have  rule  over  all  my  labour  wherein  I  have  laboured, 
and  wherein  I  have  showed  myself  wise  under  the  sun.     This  is  also 

20  vanity.     Therefore  I  went  about  to  cause  my  heart  to  despair  of  all 

21  the  labour  which  I  took  under  the  sun.  For  there  is  a  man  whose 
labour  is  in  wisdom,  and  in  knowledge,  and  in  equity ;  yet  to  a  man 
that  hath  not  laboured  therein  shall  he  leave  it  for  his  i^ortion. 

22  This  also  is  vanity,  and  a  great  evil.  For  what  hath  man  of  all  his 
labour,  and  of  the  vexation  of  his  heart,  wherein  he  hath  Jahourcd 

23  under  the  sun?  For  all  his  days  are  sorrows,  and  his  travail  grief', 
yea,  his  heart  taketh  not  rest  in  the  night.     This  is  also  vanity. 

24  There  is  nothing  better  for  a  man  than  that  he  should  eat  and 
drink,  and  that  he  should  make  his  soul  enjoy  good  in  his  labour. 

25  This  also  I  saw,  that  it  was  from  the  hand  of  God.     For  who  can 

26  eat,  or  who  else  can  hasten  hereunto,  more  than  I?  For  God  giveth 
to  a  man  that  is  good  in  his  sight,  wisdom,  and  knowledge,  and  joy: 
but  to  the  sinner  he  giveth  travail,  to  gather  and  to  heap  up,  that 
he  may  give  to  him  that  is  good  before  God.  This  also  is  vanity 
and  vexation  of  spirit. 

111.         To  every  thing  there  is  a  season,  and  a  time  to  every  puipose 

2  under  the  heaven  :  a  time  to  be  born,  and  a  time  to  die ;  a  time  to 

3  plant,  and  a  time  to  pluck  up  that  which  is  planted ;  a  time  to  kill, 
and  a  time  to  heal ;  a  time  to  break  down,  and  a  time  to  build  up  ; 

4  a  time  to  weep,  and  a  time  to  laugh ;  a  time  to  mourn,  and  a  time 

5  to  dance ;  a  time  to  cast  away  stones,  and  a  time  to  gather  stones  to- 
gether ;  a  time  to  embrace,  and  a  time  to  refrain  from  embracing ; 

6  a  time  to  get,  and  a  time  to  lose  ;  a  time  to  keep,  and  a  time  to  cast 


34  THE   WORDS   OF    THE    PREACHER. 

7  away ;  a  time  to  rend,  and  a  time  to  sew ;  a  time  to  keep  silence, 

8  and  a  time  to  speak ;  a  time  to  love,  and  a  time  to  hate  ;  a  time  of 

9  war,  and  a  time  of  peace.     (  What  profit  hath  he  that  worketh  in 

10  that  wherein  he  laboureth  ?    I  have  seen  the  travail  which  God 

11  hath  given  to  the  sons  of  men  to  be  exercised  in  it).  He  hath 
made  every  thing  beautiful  in  his  time :  also  he  hath  set  the  world 
in  their  heart,  so  that  no  man  can  find  out  the  work  that  God 

12  maketh  from  the  beginning  to  the  end.  (I  know  that  there  is  no 
good  in  them,  but  for  a  man  to  rejoice,  and  to  do  good  in  his  life. 

13  And  also  that  every  man  should  eat  and  drink,  and  enjoy  the  good 

14  of  all  his  labour;  it  is  the  gift  of  God).  I  know  that  whatsoever 
God  doeth,  it  shall  be  for  ever :  nothing  can  be  put  to  it,  nor  any 
thing  taken  from  it :  and  God  doeth  it,  that  men  should  fear  before 

15  him.  That  which  hath  been  is  now ;  and  that  which  is  to  be  hath 
already  been  ;  and  God  requireth  that  which  is  past. 

16  And,  moreover,  I  saw  under  the  sun  the  place  of  judgment,  that 
wickedness  was  there  ;  and  the  place  of  righteousness,  that  iniquity 

1 7  was  there.  I  said  in  mine  heart,  ' '  God  shall  judge  the  righteous  and 
the  wicked :  for  there  is  a  time  there  for  every  purpose  and  for 

18  every  work."  I  said  in  mine  heart  concerning  the  estate  of  the 
sons  of  men,  that  God  might  manifest  them,  and  that  they  might 

19  see  that  they  themselves  are  beasts.  For  that  which  befalleth  the 
sons  of  men  befalleth  beasts ;  even  one  thing  befalleth  them  :  as  the 
one  dieth,  so  dieth  the  other ;  yea,  they  have  all  one  breath  ;  so  that 

20  a  man  hath  no  pre-eminence  above  a  beast :  for  all  is  vanity.  All  go 
unto  one  place ;  all  are  of  the  dust,  and  all  turn  to  dust  again. 

21  Who  knoweth  the  spirit  of  man  that  goeth  upward,  and  the  spirit 

22  of  the  beast  that  goeth  downward  to  the  earth  ?  Wherefore  I  per- 
ceive that  there  is  nothing  better,  than  that  a  man  should  rejoice  in 
his  own  works  ;  for  that  is  his  portion  :  for  who  shall  bring  him  to 
see  what  shall  be  after  him  ? 

IV.  So  I  returned,  and  considered  all  the  oppressions  that  are  done 
under  the  sun :  and  behold  the  tears  of  such  as  were  oppressed,  and 
they  had  no  comforter ;   and  on  the  side  of  their  oppressors  there 

2  was  power ;  but  they  had  no  comforter.     Wherefore  I  praised  the 
dead  which  are  already  dead  more  than  the  living  which  are  yet 

3  alive.     Yea,  better  is  he  than  both  they,  which  hath  not  yet  been, 
who  hath  not  seen  the  evil  work  that  is  done  under  the  sun. 

4  Again,  I  considered  all  travail,  and  every  right  work,  that  for  this 


THE    WORDS    OF    THE    PREACHER.  35 

,  a  man  is  envied  of  his  neighbour.     This  is  also  vanity  and  vexation 

5  of  spirit.     The  fool  foldeth  his  hands  together,  and  eateth  his  own 

6  flesh.     Better  is  an  handful  with  quietness,  than  both  the  hands 

7  full  with  travail  and  vexation  of  spirit.     Then  I  returned,  and  saw 

8  vanity  under  the  sun.  There  is  one  alone,  and  there  is  not  a  sec- 
ond; yea,  he  hath  neither  child  nor  brother:  yet  is  there  no  end  of 
all  his  labour;  neither  is  his  eye  satisfied  with  riches;  neither  saith 
he,  "For  whom  do  I  labour,  and  bereave  my  soul  of  good?"     This 

9  is  also  vanity ;  yea,  it  is  a  sore  travail.     Two  are  better  than  one ; 

10  because  they  have  a  good  reward  for  their  labour.  For  if  they  fall, 
the  one  will  lift  up  his  fellow :  but  woe  to  him  that  is  alone  when  he 

11  falleth  ;  for  he  hath  not  another  to  help  him  up.  Again,  if  two  lie 
together,  then  they  have  heat :  but  how  can  one  be  warm  alone  ? 

12  And  if  one  prevail  against  him,  two  shall  withstand  him ;  and  a 
threefold  cord  is  not  quickly  broken. 

1 3  Better  is  a  poor  and  a  wise  child,  than  an  old  and  foolish  king,  who 

14  will  no  more  be  admonished.  For  out  of  prison  he  cometh  to 
reign ;  whereas  also  he  that  is  born  in  his  kingdom  becometh  poor. 

15  I  considered  all  the  living  which  walk  under  the  srtn,  with  the  sec- 

16  ond  child  that  shall  stand  up  in  his  stead.  There  is  no  end  of  all 
the  people,  even  of  all  that  have  been  before  them  :  they  also  that 
come  after  shall  not  rejoice  in  him.  Surely  this  also  is  vanity  and 
vexation  of  spirit. 

V.  Keep  thy  foot  when  thou  goest  to  the  house  of  God,  and  be  more 
ready  to  hear,  than  to  give  the  sacrifice  of  fools :  for  they  consider 

2  not  that  they  do  evil.  Be  not  rash  with  thy  mouth,  and  let  not 
thine  heart  be  hasty  to  utter  any  thing  before  God :  for  God  is  in 
heaven,  and  thou  upon  earth :   therefore,   let  thy  words  be  few. 

3  For  a  dream  cometh  through  the  multitude  of  business ;    aiid  a 

4  fool's  voice  is  known  by  multitude  of  words.  When  thou  vowest  a 
vow  unto  God,  defer  not  to  pay  it ;  for  he  hath  no  pleasure  in  fools : 

5  pay  that  which  thou  hast  vowed.     Batter  is  it  that  thou  shouldest 

6  not  vow,  than  thou  shouldest  vow  and  not  pay.  Suffer  not  thy 
mouth  to  cause  thy  flesh  to  sin ;  neither  say  thou  before  the  angel, 
that  it  was  an  error :  wherefore  should  God  be  angry  at  thy  voice, 

7  and  destroy  the  work  of  thine  hands?  For  in  the  multitude  of 
dreams  and  many  words  there  are  also  divers  vanities :  but  fear 
thou  God. 


SQ  THE  WORDS  OF  THE  PREACHER. 

8  If  tliou  seest  the  oppression  of  the  poor,  and  violent  perverting 
of  judgment  and  justice  in  a  province,  marvel  not  at  the  matter : 
for  he  that  is  higher  than  the  highest  regardeth ;    and  there  he 

9  higher  than  they.     Moreover,  the  profit  of  the  earth  is  for  all :   the 

10  king  himself  is  served  by  the  field.  He  that  loveth  silver  shall  not 
he  satisfied  with  silver  ;  nor  he  that  loveth  abundance  with  increase: 

11  this  is  also  vanit.y.  When  goods  increase,  they  are  increased  that 
eat  them :  and  what  good  is  there  to  the  owners  thereof,  saving  the 

12  beholding  of  them  with  their  eyes?  The  sleep  of  a  labouring 
man  is  sweet,  whether  he  eat  little  or  much  :   but  the  abundance  of 

13  the  rich  will  not  suffer  him  to  sleep.  There  is  a  sore  evil  which  I 
have  seen  imder  the  s%m,  namely,  riches  kept  for  the  owners  thereof 

14  to  their  hurt.     But  those  riches  perish  by  evil  travail ;   and  he  be- 
1.5     getteth  a  son,  and  there  is  nothing  in  his  hand.     As  he  came  forth 

of  his  mother's  womb,  naked  shall  he  return  to  go  as  he  came,  and 
shall  take  nothing  of  his  labour,  which  he  may  carry  away  in  his 

16  hand.  And  this  also  is  a  sore  evil,  that  in  all  points  as  he  came,  so 
shall  he  go:   and  what  profit  hath  he  that  hath  laljoured  for  the 

17  wind  ?  All  his  days  also  he  eateth  in  darkness,  and  he  hath  much 
sorrow  and  wrath  with  his  sickness. 

18  Behold  that  which  I  have  seen  :  it  is  good  and  comely  for  one  to 
eat  and  to  drink,  and  to  enjoy  the  good  of  all  his  labour  that  he 
taketh  under  the  sun  all  the  days  of  his  life,  which  God  glveth  him  : 

19  for  it  is  his  portion.  Every  man  also  to  whom  God  hath  given 
riches  and  wealth,  and  hath  given  him  power  to  eat  thereof,  and  to 
take  his  portion,  and  to  rejoice  in  his  labour ;  this  is  the  gift  of 

20  God.  For  he  shall  not  much  remember  the  days  of  his  life ;  be- 
cause God  answereth  him  in  the  joy  of.  his  heart. 

VI.        There  is  an  evil  which  I  have  seen  under  the  sun,  and  it  is  com- 

2  mon  among  men :  a  man  to  whom  God  hath  given  riches,  wealth, 
and  honour,  so  that  he  wanteth  nothing  for  his  soul  of  all  that  he 
desireth,  yet  God    givetli  him  not  power  to   eat  thereof,  but  a 

3  stranger  eateth  it :  this  is  vanity,  and  it  is  an  evil  disease.  If  a  man 
beget  an  hundred  children,  and  live  many  years,  so  that  the  days  of 
his  years  be  many,  and  his  soul  be  not  filled  with  good,  and  also 
that  he  have  no  burial ;  I  say  that  an  untimely  birth  is  better  than 

4  he :  for  he  cometh  in  with  vanity,  and  departeth  in  darkness,  and 

5  his  name  shall  be  covered  with  darkness.     Moreover,  he  hath  not 


THE    WORDS    OF    THE    PKEACIIER.  37 

seen  the  sun,  nor  known  any  thing :   this  hath  more  rest  tliau  the 
C     other.     Yea,  though  he  Uve  a  thousand  years  twice  told,  j-et  hath 

7  he  seen  no  good  :  do  not  all  go  to  one  place  ?    All  the  labour  of  man 

8  is  for  his  mouth,  and  yet  the  appetite  is  not  filled.     For  what  hath 
the  wise  more  than  the  fool  ?  what  hath  the  poor,  that  knoweth  to 

9  walk  before  the  living?    Better  is  the  sight  of  the  eyes  than  the 
wandering  of  the  desire  :  this  is  also  vanity  and  vexation  of  spirit. 

10  That  which  hath  been  is  named  already,  and  it  is  known  that 
it  is  man :  neither  may  he  contend  with  him  that  is  mightier  than 
he. 

1 1  Seeing  there  be  many  things  that  increase  vanity,  what  is  man 

12  the  better?  For  who  knoweth  what  is  good  for  man  in  this  life, 
all  the  days  of  his  vain  life  which  he  spendeth  as  a  shadow?  for 
who  can  tell  a  man  what  shall  be  after  him  under  the  sun  ? 

V'll.         A  good  name  is  better  than  precious  ointment ;  and  the  day  of 

2  death  than  the  day  of  one's  birth.     It  is  better  to  go  to  the  house 
of  mourning  than  to  go  to  the  house  of  feasting :  for  that  is  the  end 

3  of  all  men  ;  and  the  living  will  lay  it  to  his  heart.     Sorrow  is  better 
than  laughter ;  for  by  the  sadness  of  the  countenance  the  heart  is 

4  made  better.     The  heart  of  the  wise  is  in  the  house  of  mourning ; 

5  but  the  heart  of  fools  is  in  the  house  of  mirth.     It  is  better  to  hear 
the  rebuke  of  the  wise,  than  for  a  man  to  hear  the  song  of  fools : 

6  for  as  the  crackling  of  thorns  under  a  pot,  so  is  the  laughter  of  the 

7  fool.     This  also  is  vanity.     Surely  oppression  maketh  a  wise  man 

8  mad ;   and  a  gift  destroyeth  the  heart.     Better  is  the  end  of  a  thing 
than  the  beginning  thereof:  and  the  patient  in  spirit  is  better  than 

9  the  proud  in  spirit.     Be  not  hasty  in  thy  spirit  to  be  angry :  for  an- 

10  ger  resteth  in  the  bosom  of  fools.  Say  not  thou,  "What  is  the 
cause  that  the  former  days  were  better  than  these?"  for  thou  dost 
not  inquire  wisely  concerning  this. 

11  Wisdom  is  good  with  an  inheritance:   and  by  it  there  is  jirofit  to 

12  them  that  see  the  sun.  For  wisdom  is  a  defence,  and  money  is  a 
defence :  but  the  excellency  of  knowledge  is,  that  wisdom  giceth  life 

13  to  them  that  have  it.     Consider  the  work  of  God:   for  who  can 

14  make  that  straight  which  he  hath  made  crooked?  In  the  day  of 
prosperity  be  joyful,  but  in  the  day  of  adversity  consider :  God  also 
hath  set  the  one  over  against  the  other,  to  the  end  that  man  should 

15  find  nothing  after  him.     All  things  have  I  seen  in  the  days  of  my 


Z8  THE    WORDS    OF    THE    PREACHER. 

vanity:  there  is  a  just  man  that  perishcth  in  his  righteousness,  and 

there  is  a  wicked  man  that  prolongeth  his  life  in  his  wickedness. 

]  6     Be  not  righteous  overmuch ;  neither  make  thyself  overwise :  why 

17  shouldest  thou  destroy  thyself  ?    Be  not  overmuch  wicked,  neither 

18  be  thou  foolish :  why  shouldest  thou  die  before  thy  time  ?  It  is  good 
that  thou  shouldest  take  hold  of  this ;  yea,  also  from  this  withdraw 
not  thine  hand:  for  he  thatfeareth  God  shaH  come  forth  of  them  all. 

19  Wisdom  strengtheneth  the  wise  more  than  ten  mighty  men  which 

20  are  in  the  city.     For  there  is  not  a  just  man  upon  earth,  that  doeth 

21  good,  and  sinneth  not.     Also  take  no  heed  unto  all  words  that  are 

22  spoken  ;  lest  thou  hear  thj^  servant  curse  thee :  for  oftentimes  also 
thine  own  heart  knoweth  that  thou  thyself  likewise  hast  cursed 

23  others.     All  this  have  I  proved  by  wisdom:   I  said,   "I  will  be 

24  wise  ;"  but  it  was  far  from  me.     That  which  is  far  oiF,  and  exceed- 

25  ing  deep,  who  can  find  it  out?  I  applied  mine  heart  to  know, 
and  to  search,  and  to  seek  out  wisdom,  and  the  reason  of  things, 
and  to  know  the  wickedness  of  folly,  even  of  foolishness  and  mad- 

26  ness :  and  I  find  more  bitter  than  death  the  woman  whose  heart  is 
snares  and  nets,  and  her  hands  as  bands :  whoso  pleaseth  God  shall 

27  escape  from  her ;  but  the  sinner  shall  be  taken  by  her.     Behold, 

this  have  I  found,  (salth  tJie  Preacher,  counting  one  by  one,  to  find  out 

28  the  account) ;  which  yet  my  soul  seeketh,  but  I  find  not :  one  man 
among  a  thousand  have  I  found ;  but  a  woman  among  all  those 

29  have  I  not  found.  Lo,  this  only  have  I  found,  that  God  hath  made 
man  upright ;  but  they  have  sought  out  many  inventions. 

VIII.  "Who  is  as  the  wise  man?  and  who  knoweth  the  interpretation 
of  a  thing?  a  man's  wisdom  maketh  his  face  to  shine,  and  the  bold- 

2  ness  of  his  face  shall  be  changed.     I  counsel  thee  to  keep  the  king's 

3  commandment,  and  that  in  regard  of  the  oath  of  God.     Be  not 
hasty  to  go  out  of  his  sight :   stand  not  in  an  evil  thing ;   for  he 

4  doeth  whatsoever  pleaseth  him.     Where  the  word  of  a  king  is, 
there  is  power;  and  who  may  say  unto  him,  "What  doest  thou?" 

5  Whoso  keepeth  the  commandment  shall  feel  no  evil  thing :  and  a 
wise  man's  heart  discerneth  both  time  and  judgment. 

6  Because  to  every  purpose  there  is  time  and  judgment,  there- 

7  fore  the  misery  of  man  is  great  upon  him.     For  he  knoweth  not 

8  that  which  shall  be :  for  who  can  tell  him  when  it  shall  be  ?    There 
is  no  man  that  hath  power  over  the  spirit,  to  retain  the  spirit ;  nei- 


THE  WORDS  OF  THE  PREACHER.  39 

ther  hath  he  power  in  the  day  of  death  :  and  there  is  no  discharge  in 

that  war ;  neither  shall  wickedness  deliver  those  that  are  given  to  it. 

9        All  this  have  I  seen,  and  applied  my  heart  unto  every  work  that 

is  done  under  Hie  sun :  there  is  a  time  wherein  one  man  ruleth  over 

10  another  to  his  own  hurt.  And  so  I  saw  the  wicked  buried,  who 
had  come  and  gone  from  the  place  of  the  holy,  and  they  were  for 

11  gotten  in  the  city  where  they  had  so  done  :  this  is  also  vanity.     Be 
cause  sentence  against  an  evil  work  is  not  executed  speedily,  there- 
fore the  heart  of  the  sons  of  men  is  fully  set  in  them  to  do  evil. 

12  Though  a  sinner  do  evil  an  hundred  times,  and  his  days  be  pro- 
longed, yet  surely  I  know  that  it  shall  be  well  with  them  that  fear 

13  God,  which  fear  before  him:  but  it  shall  not  be  well  with  the 
wicked,  neither  shall  he  prolong  his  days,  which  are  as  a  shadow ; 
because  he  feareth  not  before  Grod. 

14  There  is  a  vanity  which  is  done  upon  the  earth ;  that  there  be  just 
men,  unto  whom  it  happeneth  according  to  the  work  of  the  wicked : 
again,  there  be  wicked  men,  to  whom  it  happeneth  according  to  the 
work  of  the  righteous  :  I  said  that  this  also  is  vanity. 

15  Then  I  commended  mirth,  because  a  man  hath  no  better  thing 
under  the  sun^  than  to  eat,  and  to  drink,  and  to  be  merry ;  for  that 
shall  abide  with  him  of  his  labour  the  days  of  his  life,  which  God 
giveth  him  under  the  sun. 

16  When  I  applied  mine  heart  to  know  wisdom,  and  to  see  the  busi- 
ness that  is  done  upon  the  earth  :  (for  also  there  is  that  neither  day 

17  nor  night  seeth  sleep  with  his  eyes) :  then  I  beheld  all  the  work  of 
God,  that  a  man  cannot  find  out  the  work  that  is  done  under  the  sun . 
because  though  a  man  labour  to  seek  it  out,  yet  he  shall  not  find  it ; 
yea,  further ;  though  a  wise  man  think  to  know  it,  yet  shall  he  not 
be  able  to  find  it. 

IX.  For  all  this  I  considered  in  my  heart  even  to  declare  all  this, 
that  the  righteous,  and  the  wise,  and  their  works,  are  in  the  hand 
of  God :  no  man  knoweth  either  love  or  hatred  by  all  that  is  before 

2  them.  All  things  come  alike  to  all :  there  is  one  event  to  the  right- 
eous and  to  the  wicked ;  to  the  good,  and  to  the  clean,  and  to  the  un- 
clean ;  to  him  that  sacrificeth,  and  to  him  that  sacrificeth  not :  as  ^s 
the  good,  so  is  the  sinner ;  and  he  that  sweareth,  as  he  that  feareth 

3  an  oath.  This  is  an  evil  among  all  things  that  are  done  under  the 
sun,  that  there  is  one  event  unto  all :  yea,  also  the  heart  of  the  sons 


40-  THE    WORDS    OF    THE    PREACHER. 

of  men  is  full  of  evil,  and  madness  is  in  their  heart  while  they  live, 
and  after  that  they  go  to  the  dead. 

4  For  to  him  that  is  joined  to  all  the  living  there  is  hope :  for  a 

5  living  dog  is  better  than  a  dead  lion.  For  the  living  know  that  they 
shall  die  :  but  the  dead  know  not  any  thing,  neither  have  they  any 

6  more  a  reward  ;  for  the  memory  of  them  .  is  forgotten.  Also  their 
love,  and  their  hatred,  and  their  envy,  is  now  perished ;  neither  have 
they  any  more  a  portion  for  ever  in  any  thing  that  is  done  under 

7  the  sun.     Gro  thy  way,  eat  thy  bread  with  joy,  and  drink  thy  wine 

8  with  a  merry  heart ;  for  God  now  accepteth  thy  works.  Let  thy 
garments  be  always  white ;   and  let  thy  head  lack  no  ointment. 

9  Live  joyfully  with  the  wife  whom  thou  lovest  all  the  days  of  the  life 
of  thy  vanity,  which  he  hath  given  thee  under  the  sun,  all  the  days 
of  thy  vanity :  for  that  is  thy  portion  in  this  life,  and  in  thy  labour 

10  which  thou  takest  under  the  sun.  Whatsoever  thy  hand  findeth  to 
do,  do  it  with  thy  might,  for  there  is  no  work,  nor  device,  nor 
knowledge,  nor  wisdom,  in  the  grave,  whither  thou  goest. 

11  I  returned,  and  saw  imder  the  sun,  that  the  race  is  not  to  the 
swift,  nor  the  battle  to  the  strong,  neither  yet  bread  to  the  wise, 
nor  yet  riches  to  men  of  understanding,  nor  yet  favour  to  men  of 

12  skill;  .but  time  and  chance  happeneth  to  them  all.  For  man  also 
knoweth  not  his  time :  as  the  fishes  that  are  taken  in  an  evil  net, 
and  as  the  birds  that  are  caught  in  the  snare ;  so  are  the  sons  of 
men  snared  in  an  evil  time,  when  it  falleth  suddenly  upon  them. 

13  This  wisdom  have  I  seen  also  under  the  sun,  and  it  seemed  great 

14  unto  me:  there  was  a  little  city,  and  few  men  within  it;  and  there 
came  a  great  king  against  it,  and  besieged  it,  and  built  great  bul- 

15  warks  against  it:  now  there  was  found  in  it  a  poor  wise  man,  and 
he  by  his  wisdom  delivered  the  city ;  yet  no  man  remembered  that 

16  same  poor  man.  Then  said  I,  "Wisdom  is  better  than  strength- 
nevertheless  the  poor  man's  wisdom  is  despised,  and  his  words  are 

17  not  heard."     The  words  of  wise  men  are  heard  in  quiet  more  than 
IS     the  cry  of  him  that  ruleth  among  fools.     Wisdom  is  better  than 

weapons  of  war :  but  one  sinner  destroyeth  much  good, 
Xk         Dead  flies  cause  the  ointment  of  the  apothecary  to  send  forth  a 
^  stinking  savour :  so  doth  a  little  folly  him  that  is  in  reputation  for 

2  wisdom  and  honour*.     A  wise  nlan's  heart  is  at  his  right  hand  ;  but 

3  a  fool's  heart  at  his  left.     Yea,  also,  when  he  that  is  a  fool  walketh 


THE  WORDS  OF  THE  PREACHER.  41 

by  the  way,  bis  wisdom  failetb  bini,  and  be  saitb  to  every  one  that 
be  is  a  fool. 

4  If  the  spirit  of  the  ruler  rise  up  against  thee,  leave  not  thy  place; 

5  for  yielding  pacifieth  great  oiFences.     There  is  an  evil  which  I  have 
seen  under  the  sun,  as  an  error  which  proceedeth  from  the  ruler : 

6, '  folly  is  set  in  great  dignity,  and  the  rich  sit  in  lo-fr  place.  I  have 
seen  servants  upon  horses,  and  princes  walking  as  servants  upon  the 

8  earth.     He  that  diggeth  a  pit  shall  fall  into  it ;  and  whoso  breaketh 

9  an  hedge,  a  serpent  shall  bite  him.     Whoso  removeth  stones  shall 
be  hurt  therewith ;  and  he  that  cleaveth  wood  shall  be  endangered 

IP  thereby.  If  the  iron  be  blunt,  and  he  do  not  whet  the  edge,  then 
must  he  put  to  more  strength :  but  wisdom  is  profitable  to  direct. 

11  Surely  the  serpent  will  bite  without  enchantment;  and  a  babbler  is 

12  no  better.     The  words  of  a  wise  man's  mouth  are  gracious  ;  but  the 

18  iips  of  a  fool  will  swallow  up  himself  The  beginning  of  the  words 
of  his  mouth  is  foolishness ;  and  the  end  of  his  talk  is  mischievous 

14  madness.     A  fool  also  is  full  of  words :  a  man  cannot  tell  what  shall 

15  be  ;  and  what  shall  be  after  him,  who  can  tell  him?  The  labour  of 
the  foolish  wearieth  every  one  of  them,  because  he  knoweth  not 
how  to  go  to  the  city. 

16  Wo,  to  thee,  0  land,  when  thy  king  is  a  child,  and  thy  princes 

17  eat  in  the  morning !  Blessed  art  thou,  0  land,  when  thy  king  is  the 
son  of  nobles,  and  thy  princes  eat  in  due  season,  for  strength,  and 

IS  not  for  drunkenness  !  By  much  slothfulness  the  building  decayeth ; 
and  through  idleness  of  the  bands  the  house  droppe'th  through. 

19  A  feast  is  made  for  laughter,  and  wine  maketh  merry:  but  money 

20  answereth  all  things.  Curse  not  the  king,  no,  not  in  thy  thought ; 
and  curse  not  the  rich  in  thy  bed-chamber :  for  a  bird  of  the  air  shall 
carry  the  voice,  and  that  which  hath  wings  shall  tell  the  matter. 

XI.         Cast  thy  bread  upon  the  waters :  for  thou  shalt  find  it  after 

2  many  days.     Give  a  portion  to  seven,  and  also  to  eight ;  for  thou 

3  knowest  not  what  evil  shall  be  upon  the  earth.  If  the  clouds  be 
full  of  rain,  they  empty  themselves  upon  the  earth :  and  if  the  tree 
fall  toward  the  south,  or  toward  the  north,  in  the  place  where  the 

4  tree  fiilletb,  there  it  shall  be.     He  that  observeth  the  wind  shall 

5  not  sow ;  and  he  that  regardeth  the  clouds  shall  not  reap.  As  thou 
knowest  not  what  is  the  way  of  the  spirit,  nor  how  the  bones  do 
grow  in  the  womb  of  her  that  is  with  child :  even  so  thou  knowest 

6 


42  THE   WORDS    OF   THE   PREACHER. 

6  not  the  works  of  God  who  maketh  all.  In  the  morning  sow  thy 
seed,  and  in  the  evening  withhold  not  thine  hand  :  for  thou  knowest 
not  whether  shall  prosper,  either  this  or  that,  or  whether  they  both 
shall  be  alike  good. 

7  Truly  the  light  is  sweet,  and  a  pleasant  thing  it  is  for  the  eyes  to 

8  behold  the  stin :  but  if  a  man  live  many  years,  and  rejoice  in  them 
all ;  yet  let  him  remember  the  days  of  darkness ;  for  they  shall  be 

9  many.  All  that  cometh  is  vanity.  Rejoice,  0  young  man,  in  thy 
youth,  and  let  thy  heart  cheer  thee  in  the  days  of  thy  youth,  and 
walk  in  the  ways  of  thine  heart,  and  in  the  sight  of  thine  eyes ;  but 
know  thou,  that  for  all  these  things  God  will  bring  thee  into  judg- 

10  ment!  Therefore  remove  sorrow  from  thy  heart,  and  put  away  evil 
from  thy  flesh  :  for  childhood  and  youth  are  vanity. 

XII.  Remember  now  thy  Creator  in  the  days  of  thy  youth,  while 
the  evil  days  come  not,  nor  the  years  draw  nigh,  when  thou  shalt 

2  say,  "  I  have  no  pleasure  in  them  ;"  while  the  sun,  or  the  light,  or 
the  moon,  or  the  stars,  be  not  darkened ;  nor  the  clouds  return  after 

3  the  rain :  in  the  day  when  the  keepers  of  the  house  shall  tremble, 
and  the  strong  men  shall  bow  themselves,  and  the  grinders  cease 
because  they  are  few,  and  those  that  look  out  of  the  windows  be 

4  darkened ;  and  the  doors  shall  be  shut  in  the  streets,  when  the 
sound  of  the  grinding  is  low ;  and  he  shall  rise  up  at  the  voice  of 

5  the  bird  ;  and  all  the  daughters  of  music  shall  be  brought  low ;  also 
when  they  shall  be  afraid  of  that  which  is  high,  and  fears  shall  be 
in  the  vs^ay,  and  the  almond-tree  shall  flourish,  and  the  grasshopper 
shall  be  a  burden,  and  desire  shall  fail ;  because  man  goeth  to  his 

6  long  home,  and  the  mourners  go  about  the  streets  :  or  ever  the 
silver  cord  be  loosed,  or  the  golden  bowl  be  broken,  or  the  pitcher 
be  broken  at   the  fountain,  or  the  wheel  broken  at  the   cistern. 

7  Then  shall  the  dust  return  to  the  earth  as  it  was :  AND  THE  SPIRIT 
SHALL  RETURN  UNTO  GrOD  WHO  GAVE  IT. 


8,  9  Vanity  of  vanities,  saith  the  Preacher;  all  is  vanity.  A.nd  moreover, 
because  tJie  PreaeJier  was  wise,  he  still  taught  the  people  hnowledge :  yea, 

10  he  gave  good  heed,  and  sought  out,  and  set  in  order  many  2>roverbs.  The 
Preacher  sought  to  find  out  acceptable  words;  and  that  which  was  written, 

11  was  upriglit,  even  words  of  truth.  The  words  of  the  wise  are  as  goads,  and 
as  nails  fastetved  by  the  masters  of  assemblies,  ivhich  are  given  from  one 
Shepherd.    And  further,  by  these,  my   son,  be  admonished:  of  maldng 

19    many  books  there  is  no  end;  and  much  study  is  a  weariness  of  the  flesh. 

13  Let  us  hear  the  conclusion  of  the  whole  matter:  Fear  God,  and  keep 
Ills   commandments  ;   for   tliis   is  the  -WHOLE   DUTY  OF    MAJV. 

14  For  God  shall  bring  every  leork  into  JUDGMENT,  with  every  secret 
thing,  whether  it  be  good,  or  whether  it  be  evil. 


COMMENTARY  ON  ECCLESIASTES. 


CHAPTER   I. 


CONTENTS. 
This  chapter  contains^  1.  Mention  of  the  aiithor,  and  his  general  sub- 
ject, {by  some  other  person  probably,  verses  1,  2,)  2.  TJie  text  or  sub- 
ject of  inquiry,  (verse  3,)  in  ivhich  the  author  institutes  the  inquiry, 
Of  what  advantage  is  this  life  without  another?  3.  An  illustration  of 
the  worthlessness  of  all  human  interests  without  another  life,  (verses 
4-11.)  4.  Solomons  qualifications  for  investigating  the  •subject,  (verses 
12-18.) 

Analysis.  Ver.  1-11. 

Verses  1 ,  2.  These  verses  answer  to  the  title-page  of  a  treatise  or  book ; 
giving  the  author,  and  the  general  subject. 

3.  This  verse  is  the  text,  or  question  to  be  investigated,  viz. : — Of  what 

advantage  is  this  life  without  another? 

4.  It  is  a  mere  coming  and  going  of  the  generations  of  men  ; 

5-7.  and  may  be  compared  to  the  rising  and  setting  sun,—  the  shifting 
wind, — the  rivers  running  into  the  sea  and  returning  again,  appar- 
entlj'  bringing  to  pass  no  worth}'  result : 

8-11.  a  labour  unsatisfactory  and  resulting  in  no  good. 

EXPOSITION. 

1.  The  words  of  the  Preacher,  the  son  of  David,  Jein§  in 
Jerusalem. 

2.  Vanity  of  vanities,  saith  the  Preacher,  vanity  of  vanities  ; 
all  is  vanity. 

These  verses,  and  also  the  closing  verses  of  the  Book, 
(  viz.  xii.  8-14,)  seem  to  have  been  inserted  by  a  differ- 
ent person  from  the  writer  of  the  ^treatise.  Pie  was 
equally  inspired,  it  is  true ;  but  there  are  strong  evidences 
that  another  person,  (call  him,  if  jou  please,  the  editor,) 

43 


4-4  COMMEXTAPtY   ON    ECCLESIASTES.  Chap.  I 

wrote  these  first  and  second  verses  as  an  introduction, — 
and  the  last  seven  verses  of  the  twelfth  chapter  as  a  suit- 
able conclusion, — to  the  Book  of  Ecclesiastes.  See  re 
marks  on  this  subject  in  the  Preface,  where  it  appears 
that  it  is  not  uncommon  for  the  Sacred  Books  to  be  sup- 
plemented by  those  who  did  not  write  them. 

The  term  Preacher  (in  the  Hebrew  Coheleth)  is  found 
seven  times  in  this  treatise,  (viz. :  i.  1,  2,  12 ;  vii.  27 ;  xii. 

8,  9,  10.)  In  all  of  these  instances  he  is  spoken  of  in  the 
third  person,  and  by  the  editor  of  the  treatise,  except  in 
the  twelfth  verse  of  the  first  chapter,  where  he  speaks  of 
himself,  and  in  the  first  person ;  "  /  the  Preacher  was  king 
over  Israel  in  Jerusalem."  The  word  signifies  the  As- 
sembler. But  the  assembling  has  reference  to  giving  in- 
struction to  those  assembled,  and  therefore  "  Preacher"  is 
perhaps  as  good  a  translation  as  could  be  given.     In  xii. 

9,  it  is  said,  "  because  the  Preacher  was  wise,  he  still 
taught  the  people  knowledge."  He  taught  his  own  peo- 
ple, it  may  be,  in  a  public  manner.  And  he  taught  the 
people  of  other  lands  who  came  to  hear  him.  "And  all 
the  kings  of  the  earth  sought  the  presence  of  Solomon,  to 
hear  his  wisdom,  that  God  had  put  in  his  heart."  Why 
may  we  not  consider  this  a  discourse  delivered  by  Solo- 
mon for  the  instruction  of  those  who  assembled  to  hear 
him,  from  his  own  and  from  foreign  lands  ? 

The  second  verse  is  a  general  statement,  calling  the  at- 
tention to  what  vSolomon  said,  without  precisely  pointing 
out  its  bearing  on  the  whole  of  the  great  theme  discussed. 
The  editor  allows  Solomon  to  do  this  in  his  own  words ; 
which  he  does  in  the  next  verse. 

3.  What  profit  hath  a  man  of  all  his  labour  which  he  taJceth 
under  the  sun?    ■       * 

This  verse  may  be  regarded  as  the  key  to  the  whole 
treatise.     This   having  been    overlooked   by  expositors; 


Ver.  3.  COMMENTARY   ON   ECCLESIASTES.  45 

they  have  failed  to  bring  out  in  its  force  and  beauty  the 
connection  of  the  parts,  and  the  pertinence  of  many  pas- 
sages. Some  have  strangely  supposed  that  the  key  (or 
text)  is  found  in  the  middle  of  the  discourse,  viz.  vii.  15. 
But  is  it  not  much  more  natural  to  suppose  that  an  in- 
quiry placed  at  the  very  beginning,  contains  the  essence 
of  the  whole,  the  text  ?  Here  then  we  find  the  key  by 
which  to  unlock  the  door.  Here  we  find  a  clue  to  the 
mine  of  golden  ore  which  lies  hidden  in  this  field.  What 
then  is  the  meaning  of  the  inquiry  1  In  order  to  ascer- 
tain this,  it  is  necessary  to  look  particularly  at  the  phrase, 
"  under  the  sun." 

The  frequency  with  which  this  phrase  is  used  in  this 
Book  of  Ecclesiastes  shows  that  it  was  deeply  impressing 
the  mind  of  the  writer.  He  uses  the  phrase  not  less  than 
twenty-eight  times,  and  sometimes  twice  in  the  same 
verse.  And  it  is  a  phrase  peculiar  to  this  Book ;  not  be- 
ing used  in  any  other  part  of  the  Bible.  Is  it  unreason- 
able then  to  suppose  that  the  writer  was  laying  especial 
stress  upon  the  idea,  whatever  it  was,  conveyed  by  words 
so  oft  repeated  1  No  doubt  he  was  all  along  contrasting 
labour  taken  "  under  the  sun"  and  profit  "  under  the  sun," 
with  the  labours  taken  for  another  world,  or  the-  rewards 
of  another  world.  Our  common  phrase  for  worldly 
things  and  labours  is  sublunary  things  and  labours ;  i.  e., 
things  and  labours  under  the  moon.  Solomon's  hiquiry 
then  is  equivalent  to  the  question,  What  profit  hath  a  man 
of  all  his  sublunary  labours,  or  rather,  of  all  his  labours 
for  sublunary  things  ? — for  this  life  1  In  other  words,  his 
inquiry  is,  What  advantage  is  there  in  this  life  irrespec- 
tive of  another  ?  What  advantage  has  life  without  an- 
other life  ?  And  by  degrees,  as  will  appear,  he  prepares 
the  mind  of  his  auditors  for  the  great  announcement,  there 
is  a  future  reward  ! 


46  COMMENTARY   ON    ECCLESIASTES.  Chap.  I 

With  this  view,  there  is  a  freshness  and  beauty  about 
the  Book  of  Ecclesiastes,  that  is  truly  enchanting.  The 
enigmas  and  riddles  of  the  book  all  seem  to  be  solved. 
And  the  treatise  of  Solomon  stands  out  prominent,  an  ar- 
gument for  a  God,  for  immo.rtahty,  for  future  rewards. 
If  the  great  object  of  the  sermon  is  kept  in  view,  all  the 
parts  harmonize  and  constitute  a  beautiful  and  connected 
whole,  vindicating  the  government  of  God  from  the  com- 
mon assaults  made  against  it. 

Let  us  bear  in  mind  then  that  this  question  is  the  great 
topic,  implying  that  this  life  is  incomplete  without  another, 
and  hinting  that  there  must  be  another  or  future  life. 

4.  One  generation  jjasseth  awai/,  and  another  generation 
Cometh :  but  the  earth  abideth  for  ever. 

The  original  is  more  forcible  -than  the  translation  with 
its  supplied  words.  "  Generation  passeth  and  generation 
cometh."  If  there  is  no  future,  the  coming  and  going  of 
men,  generation  after  generation,  is  of  little  consequence. 
It  is  just  a  stage,  or  mere  drama.  It  is  a  farce, — there  is 
nothing  real.  There  is  no  result  worthy  of  the  great 
Author  of  all  things.  To  suppose  that  the  present  is  the 
only  life,  would  be  to  suppose  that  God  had  failed  to 
make  what  is  worthy  of  himself.  And  man,  so  far  from 
being  the  most  important,  would  be  less  important  than 
the  earth  on  which  he  lives  so  short  a  time.  He  comes 
and  goes,  "  but  the  earth  abideth  for  ever,"  that  is,  so 
far  as  nature  teaches.  It  seems  to  abide  for  ever.  Solo- 
mon does  not  teach  that  the  earth  will  never  be  de- 
stroyed. But  "  as  compared  with  man's  passing  away,  it 
abideth  ever.'''' — (Bridges.)  It  abideth  through  the  whole 
course  of  time ;  longer  than  men.  If  man's  labour  ter- 
minates on  earthly  things,  and  he  perishes  when  he  dies ; 
then  the  true  order  is  reversed ; — man   is  not   immortal, 


Ver.  5-7.  COMMENTARY    ON    ECCLESIASTES,  47 

while  the  earth  is  immortal.  The  earth  is  the  abiding 
stage,  while  human  life  is  a  coming  on  and  going  off,  a 
mere  passing  scene,  soon  to  terminate  without  any  import- 
ant result.     "  IVhat  profit .?" 

5:  The  sun  also  ariseth,  and  the  sun  goeth  down,  and  hasteth 
to  his  place  where  he  arose. 

6.  The  wind  goeth  toward  the  south,  and  turneth  about  unto 
the  north  :  it  whirleth  about  continually ;  and  the  wind  returneth 
again  according  to  his  circuits. 

7.  All  the  rivers  run  into  the  sea  ;  yet  the  sea  is  not  full: 
unto  the  place  from  whence  the  rivers  come,  thither  they  return 
again. 

Here  we  have  a  comparison  between  several  natural 
phenomena  in  their  apparent  barrenness  of  results,  and 
human  life  or  the  succeeding  of  one  generation  by  an- 
other. 

Indeed  the  Hebrew  word  or  letter  vav,  here  translated 
"  also,"  is  often  used  to  make  a  comparison.  (See  Ge- 
senius's  Lexicon,  Job  v.  7.  "  Man  is  born  to  trouble  as 
{vav)  the  sparks  fly  upward,"  xiv.  19:  "(so)  thou  de- 
stroyest  the  hope  of  man,"  xii.  11;  xxxiv.  3;  Proverbs 
xxvi.  9.) 

We  may  ask,  what  good  is  brought  about  by  genera- 
tion after  generation  coming  on  the  stage  of  life  and  pass- 
ing off  again,  and  being  no  more  1  just  as  we  may  ask, 
what  good  is  apparently  accomplished  by  the  sun  rising 
and  setting  in  a  constant  round ;  and  the  wind  whirling 
about  continually ;  and  the  rivers  running  apparently  with 
the  view  of  filling  the  sea,  buf  never  accomplishing  it,  and 
returning  again?  Nothing  seems  to  be  accomplished. 
The  sun  of  this  morning  is  where  it  was  a  century  ago, — 
it  has  made  no  progress.  The  wind  of  this  day  is  as  it 
was  last  year — what  has  it  brought  to  pass  ?  The  Nile 
of  this  year  overflowing  its  banks,  is  but  a   repetition  of 


48  COMMENTARY   ON   ECCLESIASTES.  Chap.  i. 

the  process  of  every  year.  It  seems  to  have  clone  noth- 
ing. There  is  a  monotonous  repetition  of  the  same 
thing.  So  is  man,  as  though  he  were  reproduced  from 
generation  to  generation,  to  run  the  same  round  of  pain, 
and  folly,  and  hfe,  and  death,  and  disappointment.  JVhat 
advantage  has  life  without  another  life  ? 

Without  a  future  hfe,  generation  following  generation 
is  little  better  than  the  sun  of  to-day  following  the  sun  of 
yesterday ;  and  one  gust  of  wind  blowing  after  another ; 
or  the  mighty  tide  of  the  Euphrates  or  the  Nile  flowing 
continually  into  the  sea.  The  days  may  differ  some- 
what. One  may  be  clear  and  another  cloudy.  The 
wind  may  blow,  now  a  gentle  breeze,  and  now  a  hur- 
ricane ; — now  from  one  point  of  the  compass,  and  now 
from  another.  The  rivers  may  now  glide  quietly  along 
between  their  banks ;  and  now,  swelling  into  mighty  tor- 
rents, overflow  the  surrounding  plains.  But  after  all,  it 
is  just  a  coming  and  going,  a  shifting  and  turning,  a  la- 
bour without  satisfaction ; — "  the  sea  is  not  full.'"'  Why 
this  circling  sun  ?  why  this  mighty  force  of  wind,  repeat- 
ing the  same  thing  again  and  again  ?  Why  this  expen- 
diture of  waters  1  There  is  still  a  sense  of  want : — there 
is  no  satisfactory  result.  So  is  it  with  human  life,  if  there 
be  no  hereafter.  It  is  just  a  coming  and  going  of  men, 
without  any  important  object.  Some  ages  may  be  darker, 
and  some  more  enlightened ; — the  wind  of  doctrine  may 
blow — now  in  this  direction — now  in  that ; — the  tide  of 
empire  may  set  in,  first  for  one  nation — next  for  another ; 
for  Egypt,  for  Babylon ;  but  there  is  much  labour  and  no 
permanent  profit.  There  is  no  profit  in  such  a  life,  unless 
it  is  preparatory  to  another. 

But  Solomon  is  preparing  the  way,  even  in  this  com- 
parison, to  show  that  there  is  to  be  a  grand  and  glorious 
result,  in  the  far-off  future.     And  he  brings  it  out,  espe- 


Ver.  8.  COMMENTARY   ON   ECCLESIASTES.  49 

cially  in  the  eleventh  chapter,  by  similar  figures.  The 
Nile,  or  any  other  river,  is  not  a  mere  waste  of  waters ; 
but  the  bread-corn  is  cast  upon  it  which  shall  be  found 
after  many  days,  in  a  glorious  harvest.  (See  exposition 
of  xi.  1.)  The  changing  wind  brings  up  the  clouds  to 
scatter  their  fatness  on  the  furrowed  fields,  (xi.  3.)  And 
the  sun  is  not  a  mere  racer,  running  around  its  circuit 
merely  to  return  to  its  goal  to  go  over  the  same  "  magic 
circle  of  vanity ;"  but  it  fills  the  world  with  light  and  joy, 
(xi.  7.)  And  so  the  generations  of  men  are  not  a  mere 
coming  and  going  with  no  result.  But  the  soul  lives  for 
ever.  It  is  true  that  "  the  dust  shall  return  to  the  dust  as 
it  was,"  but  "  the  spirit  shall  return  unto  God  who  gave 
it."     (See  exposition  of  xii.  7.) 

In  saying  "  unto  the  place  from  whence  the  rivers 
come,  thither  they  return  again,"  Solomon  exhibits  his 
acquaintance  with  true  philosophy.  The  Psalmist  says  of 
the  waters,  "  They  go  up  by  the  mountains ;  they  go 
down  by  the  valleys  unto  the  place  which  thou  nast 
founded  for  them."  (Ps.  civ.  8.) 

8.  All  tJtings  are  full  of  labour  ;  man  cannot  fitter  it :  the  eye 
is  not  satisfied  with  seeing,  nor  the  ear  filled  tvith  hearing. 

Here  the  great  theme  is  continued.  "  What  profit"  is 
there  in  this  world  in  itself  considered  ?  In  the  constant 
labour  and  toil  for  something  to  satisfy ;  speech,  and  sight, 
and  hearing,  all  fail.  There  is  no  satisfying  portion! 
"  This  universe  does  not  yield  an  eye-full,  an  ear-full,  to 
its  occupants."*  In  his  thirst  for  something  new  by 
which  to  satisfy  his  cravings,  man  seeks  out  many  inven- 
tions. But  they  all  fail.  "  Nothing  goes  on  with  vigour 
and  freshness :  spur  and  whip  are  everywhere  necessary : 
the  world  seems  to  have  outlived  itself,  for  ever  since  the 

*  Uaruilton. 


60  COMMENTARY   ON   ECCLESIASTES.  Cbap.  I. 

time  spoken  of  in  Genesis  iii.,  it  has  been  under  '  bond- 
age of  corruption,'  (Rom.  viii.  21)."* 

9.  *1[  The  thing  that  hath  been,  it  is  that  which  shall  be  ;  atid 
that  which  is  done,  is  that  tvhich  shall  be  done :  and  there  is  no 
new  thing  under  the  sun. 

10.  Is  there  anything  whereof  it  may  be  said,  See,  this  is 
neiv  ?  it  hath  been  already  of  old  time,  which  was  before  us. 

Past  existences  are  like  the  future :  and  past  and  pres- 
ent doings  are  but  what  future  doings  are  to  be ; — hke 
those  that  are  to  come.  The  present  and  the  future 
yield  and  will  yield  no  more  real  satisfaction  than  the 
past.  In  this  sense  there  is  and  will  be  "  no  new  thing 
under  the  sun."  There  will  be  nothing  to  satisfy. 
Some  imagine  that  Solomon  erred  in  supposing  that  there 
would  be  nothing  new  under  the  sun.  They  point  to  the 
improvements  and  inventions  of  the  present  age,  and  hold 
them  up  in  triumph  as  contradicting  Solomon.  But  Sol- 
omon was  himself  an  inventor,  and  well  knew  whereof  he 
affirmed.  He  did  not  assert  that  there  were  and  would 
be  no  new  discoveries  in  science,  no  new  inventions  in 
the  arts,  but  that  there  was  and  would  be  no  new  earthly 
thing — no  thing  under  the  sun  to  satisfy  the  wants  of 
man.  It  is  as  though  he  had  said  to  a  restless  ambitious 
aspirant  after  some  untried  panacea  to  satisfy  the  heart ; 
"  that  new  thing  which  you  are  seeking,  by  which  to  sat- 
isfy your  desires,  you  can  never  find.  There  is  no  such 
new  thing; — no  such  under  the  sun.''''  This  implies  that 
there  is,  above  the  sun,  so  to  speak,  or  in  heaven,  a  satis- 
fying portion.  This  expression,  "  under  the  sun,"  here 
again  used  in  this  connection,  confirms  us  in  the  interpre- 
tation of  the  third  verse.  "  What  profit — under  the  sun?" 
Ans. — There  is  nothing  new  under  the  sun  to  yield  profit. 
So  far  as  profit  is  concerned  there  is  nothing  new. 

*  Hengstenberg. 


Yer.  11.  COMMENTARY    ON    ECCLESIASTES.  51 

11.  There  is  no  remembrance  of  former  things  ;  neither  shall 
there  be  any  remembrance  of  things  that  are  to  come  tvith  those 
that  shall  come  after. 

We,  of  this  generation,  forget  that  former  things  proved 
unsatisfactory  to  the  seekers  and  finders ;  and  we  are  apt 
to  suppose  that  hereafter  something  satisfactory  may  be 
found.  But  future  things  will  be  in  this  respect  Hke  the 
past ;  and  an  age  still  more  distant  will  forget  that  they 
were  so, — that  they  yielded  no  real  profit.  The  idea 
seems  to  be,  that  men  misjudge  both  of  the  past  and  fu- 
ture, thinking  that  the  present  alone  is  unsatisfactory. 
They  think  that  "  former  days  were  better  than  these ;" 
and  that  future  days  will  also  be  better.  The  buzzing 
discontented  ephemera  of  Tuesday  forget  that  the  ephe- 
mera of  Monday  found  no  brighter  sun,  no  more  genial 
wind,  and  no  clearer  river  than  those  where  they  now 
sport;  and  the  disappointments  of  Wednesday's  ephe- 
mera shall  be  forgotten  by  those  of  Thursday.  Men 
are  but  ephemera,  whose  duration  is  only  a  little  longer, 
and  whose  memory  runs  only  a  little  further  back. 
And  if  there  be  no  hereafter,  they  are  but  little  better 
than  the  insect  of  a  day.  "  What  profit — V  These  in- 
structions are  only  preparing  the  way  for  the  great 
doctrine  of  a  future  judgment,  and  a  future  reward. 
This  will  appear  in  future  chapters.  Solomon  is  reason- 
ing as  Paul  reasoned  a  thousand  years  after.  "  If  in  this 
life  only  we  have  hope  in  Christ,  we  are  of  all  men  most 
miserable."  "  If  after  the  manner  of  men  I  have  fought 
with  beasts  at  Ephesus,  what  advantageth  it  me,  if  the 
dead  rise  not?"  (1  Cor.  xv.  19,  32.)  "What  profit  hath 
a  man"  if  there  be  no  other  life  1  There  must  therefore 
he  a  future. 


52  COMMENTARY   ON   ECCLESIASTES.  Chap.  I. 


SUGGESTED    REMARKS. 

I.   This  apparently  monotonous  and  unsatisfying  life  is 
big  with  glorious  results  ! 

That  would  be  but  a  simpleton  or  a  careless  observer, 
who  should  complain  of  monotony  and  uselessness  in 
rising  and  setting  suns;  in  changing  winds;  in  flowing 
streams.  The  child  may  suppose  that  the  sun  is  only  to 
ornament  the  sky,  and  the  wind  to  shake  the  leaves,  and 
the- rivers  to  try  to  fill  the  sea  without  doing  it.  But  the 
sage  will  see  ten  thousand  harvests  ripening  into  maturity 
under  the  sun's  cheering  beams,  and  the  nations  rejoicing 
in  its  hght.  He  will  see  the  rivers  refreshing  the  valleys 
through  which  they  run,  and  the  bread-corn  cast  upon  the 
overflowing  Nile  springing  up  to  supply  the  millions  with 
food.  In  the  wind  he  will  see  God's  messenger  carrying 
to  the  regions  parched  with  drought  the  condensing  va- 
pours, to  be  poured  in  fatness  on  "the  lap  of  earth." 
And  so  he  will  see  in  human  life,  not  a  mere  mockery 
of  being,  generations  rising  to  perish  again;  but  men 
with  immortal  souls  to  mature  on  earth  for  mansions 
above. 

God  is  in  nature.  "  He  maketh  the  clouds  his  char- 
iots, and  walketh  upon  the  wings  of  the  wind."  "  He 
maketh  his  messengers  winds."  (Ps.  civ.)  As  truly  as 
the  angel  was  a  messenger  to  destroy  the  Assyrians,  s(j 
truly  was  the  wind — the  tempest  which  destroyed  the 
Spanish  Armada — the  messenger  of  God  to  save  Eng- 
land from  the  power  of  Popery  and  the  Inquisition. 
Nor  was  the  shifting  wind  a  hundred  years  after  less 
remarkably  a  messenger  of  God  for  England.  William, 
Prince  of  Orange,  was  to  be  the  ruler  of  England. 
As  his  vessels  were  nearing  England,  Macaulay  says, 
"  Crowds   stood    in    Cheapside   gazing    intently    at   the 


Yer.  3-11.  COMMEXTARY    ON    ECCLESIASTES.  53 

weathercock  on  the  graceful  steeple  of  Bow  Church,  and 
praying  for  a  Protestant  winch"  That  wind  came,  and 
wafted  William  with  his  six  hundred  vessels  filled  with 
soldiers  to  England.  It  blew  strong  from  the  east,  ex- 
actly in  the  right  direction  while  the  Prince  was  sailing 
down  the  British  Channel.  "  It  turned  to  the  south  when 
he  wished  to  enter  Torbay ;  it  sunk  to  a  calm  during  the 
disembarkation"  of  the  troops ;  "  and,  as  soon  as  the  dis- 
embarkation was  completed,"  it  rose  "  to  a  storm,'"  and 
met  the  pursuers  in  the  face  and  turned  them  back. 
England  was  again  saved  by  the  wind.  So  the  events  of 
human  life  are  working  out  a  great  future  destiny.  A 
sun  shall  finally  arise  that  shall  never  go  down.  How 
happy  are  they  who  shall  enjoy  its  beams !  There  may 
seem  to  be  no  profit  in  life.  But  there  is  a  preparation 
going  on  for  eternal  life  or  eternal  death !  The  harvest 
is  being  matured.  The  vessel  is  being  wafted  into  port. 
The  ocean  of  eternity  is  nearing.  O  there  is  another 
life.     "  Prepare  to  meet  thy  God." 

II.  Though  there  is  nothing  "  new"  in  earthly  things 
to  satisfy  the  soul,  new  things  are  in  store,  which  luill 
satisfy. 

Something  new  we  need; — we  must  have.  We  must 
have  given  us  a  new  heart.  We  must  be  made  new  crea- 
tures in  Christ  Jesus.  We  must  have  a  new  song  put 
into  our  mouths,  even  praise  to  God.  We  must  come  to 
God  by  a  new  and  living  way.  We  must  be  called  by  a 
new  name,  which  the  Lord  shall  name.  Yes,  God  says, 
"  Behold  I  make  all  things  new.''''  "  There  shall  be  nev 
heavens  and  a  new  earth  wherein  dwelleth  righteousness." 
Happy  will  they  be  who  enter  the  ti^m;  Jerusalem ;  who 
shall  drink  of  the  new  wine ;  and  sing  a  new  song  before 
the  throne,  in  company  with  the  redeemed. 


54  COMMENTARY    ON    ECCLESIASTES.  CfiAP.  I. 

O  ye  who  seek  after  novelties;  ye  who  inquire  with 
the  old  Athenians  if  there  is  any  thing  new ;  let  me  tell 
you,  that  "  there  is  no  new  thing  under  the  sun^  Ye 
who,  in  an  endless  round  of  pleasure  and  folly,  seek  to 
consume  time,  let  me  say,  all  that  you  can  find  on  earth 
falls  infinitely  short  of  your  desires.  Hundreds  before 
you  have  found  all  to  be  vanity  and  vexation  of  spirit. 
And  you  will  find  the  same.  But  let  me  also  say  to 
you, — try  that  which  is  new  from  heaven.  Seek  the  new 
heart.  Seek  the  new  and  living  way  to  bliss.  Seek 
Jesus  who  came  from  above,  and  has  gone  back  above  all 
worlds.  There  is  no  other  name  given  under  heaven  and 
among  men  whereby  ye  must  be  saved. 

Your  e^es  have  never  been  satisfied  with  seeing.  But 
when  they  shall  be  permitted  to  behold  the  beauties  of 
the  house  above,  they  shall  be  satisfied.  "  The  king  in 
his  beauty"  will  be  the  great  object  of  attraction,  when 
you  shall  "  see  him  as  he  is." 

Your  ears  have  never  been  filled  with  hearing.  But  they 
shall  be  filled.  You  shall  listen  with  rapture  to  the  harps 
of  the  redeemed ;  and  the  voice  of  Him  who  now  speaks 
peace  to  the  comfortless,  will  welcome  you  to  his  own 
bright  Paradise.  Sweeter  than  an  ano-el's  lute  will  be  his 
words  of  welcome. 


Ver.  12-18.  COMMENTARY   ON   ECCLESIASTES.  55 


Analysis.  Verses  12-18. 

In  the  following  verses  Solomon  presents  his  own  qualifications  for  in- 
vestigating the  subject  presented  in  the  inquiry,  What  advantage  hath 
this  life  if  there  he  no  other  ? 

Verse  12.  He  was  king  over  an  enlightened  people. 

13.  He  had  applied  himself  heartily  and  earnestly  to  the  search, 

14.  He  had  been  an  observer. 

15.  x\nd  he  had  discovered  that  the  evils  of  this  world  and  its  deficien- 
cies could  not  be  corrected  and  supplied  by  human  means. 

16.  17.  He  had  evidence  from  communion  with  his  own  heart  that  he 
had  given  himself  wholly  to  the  investigation. 

18.  And  in  the  investigation  itself  he  had  found  grief  and  sorrow. 

EXPOSITION. 

Solomon  was  making  original  investigations,  with  the 
question  before  him,  What  profit  is  there  in  this  life  with- 
out another  life  ?  What  compensation  do  the  labours  of 
life  afford,  if  this  is  our  only  home  ?  He  may  have  had 
a  mixed  audience,  composed  partly  of  Israelites  and  partly 
of  those,  who,  like  the  queen  of  Sheba,  had  come  from 
abroad,  to  see  his  magnificence,  and  to  hear  his  wisdom. 
He  would  not  let  the  favourable  occasion  slip  without 
giving  them  important  spiritual  instruction,  as  he  was  in- 
spired to  do.  Like  Paul  at  Athens,  he  would  adapt  his 
instructions  to  his  hearers,  and  not  quote  the  Scriptures, 
nor  argue  from  things  known  only  to  the  people  of  his 
own  nation. 

Solomon  chose  to  argue  for  immortality  irrespective  of 
the  Scriptures  then  written,  and  to  prove  a  future  in  an- 
other way.  The  histories  found  in  Genesis,  Joshua, 
Ruth,  and  Samuel; — the  laws  of  Exodus,  Leviticus, 
Numbers,  and  Deuteronomy; — the  triumphs  of  virtue 
after  struggling  with  difficulties,  as  in  the  case  of  Job ; 
and  the  devotions  of  his  father's  heart  and  harp  in  the 
Psalms; — all  pointed   to  the  rewards   of  a  future  state- 


66  COMMENTARY   ON   ECCLESIASTES.  Chap.  I- 

But  Solomon  would  present  to  his  audience  his  own  orig- 
inal investigations  on  the  subject.  And  here  we  have,  in 
his  own  words,  his  qualifications  for  making  these  investi- 
gations. 

12.  ^  I  the  Preacher  ivas  king  over  Israel  in  Jerusalem. 

He  here  speaks  of  himself  in  the  first  person, — "/  the 
Preacher;" — I  who  now  address  you.  This  is  very 
different  from  the  first  and  second  verses,  where  "  the 
Preacher"  is  spoken  of  in  the  third  person.  And  this 
corroborates  the  idea  advanced,  that  the  first  and  second 
verses  were  written  by  another,  and  as  an  introduction  to 
the  discourse  of  Solomon.  He  here  adduces  the  high 
position  which  he  occupied,  as  a  great  advantage  which 
he  had  for  investigating  the  subject.  He  was  a  king ; 
and  consequently  had  great  resources  at  his  command, 
and  servants  to  do  his  bidding.  He  was  king  over  Is- 
rael;  then  the  most  enlightened  nation  on  earth.  He 
was  king  in  Jerusalem  ;  the  city  where  were  concentrated 
the  learning  and  piety  of  the  nation,  and  where  David 
had  dwelt  and  reigned.  The  next  chapter  shows  what 
use  he  had  made  of  his  opportunities.  Prof.  Stuart  ar- 
gues from  the  expression,  "  I — was  king,"  &c.,  that  Solo- 
mon was  not  the  writer,  because  he  thinks  the  praeterite 
tense  implies  that  he  had  ceased  to  be  king ;  and  Solomon 
continued  to  be  king  while  he  lived.  But  the  prseter 
does  not  refer  wholly  to  the  past,  but  embraces  the  pres- 
ent, as  Stuart  elsewhere  admits.  Hengstenberg,  one  of 
the  ripest  scholars  of  this  or  of  any  age,  says,  "  The  use 
of  the  praeterite  is  no  argument  against  Solomon's  being 
the  author  of  the  book.  The  praeterite  is  very  frequently 
employed  in  descriptions  of  a  past  which  stretches  for- 
ward into  the  present,  and  therefore  is  it  remarked,  with 
perfect  justice,  in  the  Berleburger  Bible — '  I  the  preacher 


Ver.  13.  COMMENTARY    ON    ECCLESIASTES.  57 

have  been  king  thus  far,  and  am  one  still :  to  him  there- 
fore there  has  been  no  lack  of  opportunity  of  trying  ex- 
periments and  of  getting  experience.'  "  Indeed,  if  we  ad- 
mit that  the  writer  was  speaking  of  the  past  only,  it  is 
plain  that  it  was  perfectly  natural  for  him  to  say,  "  I  tried 
my  experiments  in  the  most  favourable  circumstances — I 
was  king  over  Israel  in  Jerusalem."  This  by  no  means 
implies  that  he  had  ceased  to  be  king. 

13.  And  I  gave  my  heart  to  seek  and  search  out  by  wisdom 
concerning  all  things  that  are  done  under  heaven :  this  sore 
travail  hath  Crod  given  to  the  sons  of  man  to  be  exercised  there- 
with. 

He  entered  enthusiastically  into  the  investigation.  He 
gave  his  heart  to  it.  "  Concerning  all  things  that  are  done 
under  heaven."  "  Under  heaven"  is  equivalent  to  the  oft 
repeated  phrase  "  under  the  sun."  Solomon  gave  his 
heart  to  seek  and  to  search  out  all  things  done  for  this  life. 
And  he  found  that  it  was  not  only  vanity,  unsatisfactory, 
but  '■'sore  travail." — "This  sore  travail  hath  God  given  to 
the  sons  of  man  (Adam)  to  be  exercised  therewith."  There 
appears  to  be  an  allusion  here  to  the  effects  of  the  fall  of 
Adam.  The  writer  does  not  say  sons  of  r^en,  but  "  sons 
o?  ?nan"  (in  Hebrew,  "  sons  of  Adam.")  The  sons  of 
Adam,  the  transgressor,  have  this  sore  travail.  They 
labour  and  travail,  in  vain,  to  find  something  that  will  satisfy 
the  soul.  What  profit  ?  "  All  that  takes  place  beneath 
the  sun  belongs  to  the  sphere  which  had  its  origin  in  the 
fall  of  man,  is  tainted  with  sin,  and  is  attended  by  sin's  fell 
train  of  suffering  and  punishment.  Everywhere  the  earth 
shows  itself  to  be  a  scene  of  vanity."* 

*  Hengstenberg. 


58  COMMENTARY   ON   ECCLESIASTES.  Chap.  I. 

14.  /  have  seen  all  the  tvorhs  that  are  done  under  the  sun: 
and  behold,  all  is  vanity  and  vexation  of  spirit. 

Solomon  here  gives  his  extensive  observation  and  expe- 
rience of  the  efficacy  of  this  world  to  yield  a  reward. 
And  from  this  verse  to  verse  tenth  of  the  sixth  chapter, 
he  names  the  various  worldly  things  which  might  be  sup- 
posed to  yield  profit.  "  I  have  seen  all  the  works  that  are 
done  under  the  sun" — done  with  reference  to  this  life 
only, — "  and  behold,  all  is  vanity  and  vexation  of  spirit." 
And  after  giving  in  detail  his  observations — what  he  had 
seen,  he  says,  (vi.  10)  "  That  which  hath  been  is  named 
already."  That  is,  I  have  now  named,  or  already  named 
everything  that  men  seek  happiness  from  of  an  earthly 
nature ;  in  answer  to  the  question,  "  What  profit  hath  a 
man  of  all  his  labour  which  he  taketh  under  the  sun  V 
(i.  14,  "I  have  seen  all:"- — vi.  10,  "I  have  named  all.") 
Solomon  had  an  excellent  opportunity  of  observing,  among 
his  people,  among  his  courtiers,  and  among  those  who 
came  to  his  court  from  foreign  lands  to  hear  his  wisdom ; 
what  men  were  generally  seeking  after,  and  what  good  this 
world  was  able  to  afford  them.  And  the  result  was,  that 
he  found  all  to  be  not  only  "vanity"  but  "vexation  of 
spirit."  The  original  is  expressive.  "  Vexation  of  spirit," 
means  the  breaking,  bruising,  and  crushing  of  spirit,  as  in 
a  mortar  !  This  whole  passage  strikingly  corresponds 
with  Paul's  presentation  of  the  creation  in  Romans  viii. 
20-22.  "  The  creature  was  made  subject  to  vanity.'''' 
*'  The  whole  creation  groaneth,  and  travaileth  in  pain 
together  until  now."  It  is  true  that  Paul  taught  in  the 
same  connection  the  glorious  future — "  the  redemption," 
as  he  calls  it.  He  taught  that  the  creature  is  to  be 
"  delivered  from  the  bondage  of  corruption."  And  Solo- 
mon teaches  the  same  before  he  closes,  but  less  clearly. 


Ver.  15.  ■      COMMENTARY    ON    ECCLESIASTES.  59 

This  world  is  vanity,  says  Paul ;  but  there  is  deliverance, 
— there  is  a  better.  This  world  is  vanity,  says  Solomon, 
if  there  is  no  other ;  but  there  is  another.  Thus  Scrip- 
ture corroborates  and  interprets  Scripture.  The  present 
state  of  things  is  one  of  "  bondage  and  corruption,"  of 
pain  and  anguish.  But  in  the  days  of  Solomon  there  was 
less  relief.  The  Jewish  religion  had  the  same  comforts 
to  impart  as  the  Christian,  it  is  true ;  but  the  light  thrown 
upon  the  plan  of  salvation  in  the  New  Testament  is 
clearer  than  that  of  the  Old  Testament.  And  happy  are 
our  eyes  that  see  this  glorious  day  of  gospel  light ! 

In  all  ages  man  is  miserable  because  fallen !  There  is 
"a  dreadful  pressure  of  sin  and  misery  on  the  whole  crea- 
tion." As  an  individual,  man's  heart  is  not  at  rest.  His 
soul  is  the  seat  of  torturing  passions  and  corroding  cares. 
His  body  is  subject  to  disease  and  death.  In  his  collec- 
tive capacity,  he  suffers  from  wars,  famine,  pestilence, 
storms  and  earthquakes.  Man's  depravity  and  misery  ex- 
plains the  next  verse. 

15,  That  which  is  crooked  cannot  he  made  straight ;  and  that 
which  is  wanting  cannot  be  numbered. 

That  which  is  perverted,  turned  upside  down,  destroyed, 
cannot  be  placed  in  order.  This  describes  man's  fallen 
nature  in  its  revolution  and  destruction,  as  unable  to  be 
changed  by  human  means.  "And  that  which  is  wanting 
cannot  be  numbered ;"  or  that  which  is  deficient  cannot  be 
made  up.  What  is  wanting  to  man's  happiness  on  earth 
cannot  be  supplied  by  means  known  to  this  world.  If 
the  evils  of  life  could  be  mended,  there  would  be  hope. 
But  reason  and  philosophy  have  been  appealed  to  in  vain. 
The  crooked  things  of  sin  cannot  be  made  straight  by  any 
human  art;  and  what  is  wanting  to  happiness  cannot  be 
supplied  from  human  resources.     The  more  we  obtain,  the 


60  COMMENTARY    OX    ECCLESIASTES.  Chap.  I 

more    we    desire.      The    question    still    returns,    "  What 

profit  r 

Only  one  thing  can  satisfy;  and  Solomon  was  not  in- 
quiring about  tliat^  for  his  inquiries  were  about  things 
"  under  the  sun."  This  whole  subject  may  be  illustrated 
by  a  chain.  The  several  links -of  a  chain  may  be  crooked, 
but  the  chain  itself  straight.  He  whose  vision  extends  not 
beyond  one  link,  would  straighten  that  link,  not  knowing 
that  the  chain  is  held  together  by  the  crookedness  of  the 
links.  So  the  chain  of  providence  is  straight,  though  the 
parts  seem  to  us  crooked,  and  we  fret  and  vex  ourselves 
that  we  cannot  make  the  parts  accommodate  our  desires. 
Could  we  see  the  whole  chain,  we  should  rejoice  at  what 
we  now  think  crookedness  and  imperfection. 

16.  I  communed  with  mine  own  heart,  saying,  Lo,  I  am  come 
to  great  estate,  and  have  gotten  more  wisdom  than  all  they  that 
have  been  before  7ne  in  Jerusalem :  yea,  my  heart  had  great 
experience  of  wisdom  and  knowledge. 

Solomon  here  repeats  his  qualifications  to  investigate 
the  subject,  and  tells  how  his  own  mind  was  exercised  in 
the  matter.  This  he  does,  not  in  the  spirit  of  boasting, 
but  to  inform  his  hearers  that  he  had  with  heart-commun- 
ings  and  diligence  made  his  observations  of  things  pertain- 
ing to  this  subject.  He  said  to  his  heart,  "  Lo,  I  am  come 
to  great  estate ;"  or  I  have  become  great,  or  grown  great. 
The  Hebrew  word  Sij  gathal  here  translated  "  come  to 
great  estate,"  may  refer  to  Solomon's  becoming  great  in 
wealth,  or  great  in  dignity.  But  as  he  was  presenting  his 
qualifications  for  investigating  the  question  of  the  value  of 
the  things  of  this  life,  it  is  likely  that  he  referred  to  his 
great  wealth,  his  abundant  resources.  When  Abraham's 
servant  related  to  Bethuel  and  Laban  Abraham's  wealth, 
he  said,  (Gen.  xxiv.  35,)  "  The   Lord  hath  blessed  my 


Ver.  17.  COMMENTARY   ON   ECCLESIASTES.  61 

master  greatly,  and  he  is  become  great ;"  (gathal.)  He 
then  showed  that  his  greatness  consisted  in  flocks  and 
herds,  in  silver  and  gold,  in  men-servants  and  maid-servants, 
in  camels  and  asses.  But  authority  may  also  be  included, 
as  the  word  has  this  meaning  also.  (See  Gen.  xli.  40.) 
Pharaoh  says  to  Joseph,  "  Only  in  the  throne  will  I  be 
greater  than  thou." 

Solomon  also  said  to  his  heart,  "  I  have  gotten  more 
wisdom  than  all  they  that  have  been  in  Jerusalem  before 
me."  He  refers  to  his  varied  learning,  as  greater  than 
that  of  all  his  courtiers  and  the  wise  men  in  his  presence. 
He  does  not  refer  to  his  father  who  had  reigned  in  Jeru- 
salem, or  others  who  had  existed  there  before  his  tim.e ; 
but  to  those  who  were  in  his  presence  before  him.  ("ji)'?  k- 
pani.) 

"Yea,  my  heart  had  great  experience  of  wisdom  and 
knowledge."  In  the  next  chapter,  Solomon  relates  with 
great  fulness  what  his  experience  had  been.  Perhaps 
there  is  but  little  distinction  between  th6  words  wisdom 
and  knowledge.  If  there  is  any  in  the  original,  it  is  about 
the  same  that  it  is  in  the  translation  :-^wisdom  refers  more 
to  native  power  of  mind, — knowledge,  to  acquired  furni- 
ture of  mind  or  information.  But  the  wisdom  of  which 
Solomon  here  speaks  is  not  the  wisdom  spoken  of  in  some 
other  parts  of  this  book,  viz.,  the  fear  of  the  Lord,  or 
piety.  This  wisdom  has  reference  to  things  "tinder  the 
sun"  "Its  efforts  are  only  directed  to  search  out  and 
fathom  what  takes  place  under  heaven  :  the  wisdom  which 
Cometh  from  above  strives"  to  seek  out  the  things  pertain- 
ing to  salvation. 

17.  And  I  gave  my  heart  to  know  wisdom,  and  to  knoiv  mad- 
ness and  folly :  I  perceived  that  this  also  is  vexation  of  spirit. 

Madness    and  folly  are    contrasted   with    wisdom    and 


62  COMMENTARY   ON    ECCLESIASTES.  Chap.  I 

knowledge.  Solomon,  like  our  first  parents,  would  know 
evil  as  well  as  good  by  his  own  experience.  And  the 
very  knowledge  of  all  these  things  was  a  vexation  of 
spirit.  Ignorance  would  have  been  comparative  bliss,  as 
the  next  verse  declares.  By  wisdom,  as  an  instrument, 
Solomon  had  investigated  other  things ;  now  he  examines 
the  instrument  itself.  With  this  he  also  examines  its 
opposite — folly.     "  Contraries  explain  each  other." 

18.  For  in  much  wisdom  is  much  grief;  and  he  that  increaseth 
knowledge  increaseth  sorrotu. 

This  is  not  said  of  wisdom  in  its  best  sense — of  the 
knowledge  of  God — of  saving  knowledge.  But  it  is  said 
of  the  wisdom  of  this  world.  And  four  reasons  may  be 
assigned  why  this  kind  of  wisdom  is  unsatisfactory  and 
tends  to  sadness.  1.  There  is  hard  labour  in  acquiring 
it.  2.  After  all  our  search,  the  mind  is  still  in  doubt 
about  many  things.  3.  Painful  discoveries  are  made  of 
the  wickedness  and  misery  of  men ;  and  human  wisdom 
finds  no  remedy,  (v.  15.)  The  heart  alive  to  the  distress 
of  sin,  is  in  perpetual  grief  4.  The  mind  becomes  more 
susceptible  to  pain  by  the  increase  of  knowledge.  What 
profit  ? 

Those  who  have  great  knowledge  of  men,  who  have 
made  extensive  research  into  the  character  of  mankind, 
discover  that  men  are  false,  unfair,  perverse,  and  wicked. 
It  cannot  but  give  them  excessive  pain  and  grief  to  see  all 
this  and  not  be  able  to  rectify  it.  "He  that  increaseth 
knowledge  increaseth  sorrow." 

SUGGESTED    REMARKS. 

I.  Divine  power  and  love  can  straighten  what  other- 
wise is  inciirahly  crooked. 

Sin  is  crookedness.  Rio;hteousness  is  something  ac- 
cording  to  rule;  and  sin  is  the  reverse — it  is  a  departure 


Ver.  12-18.  COMMENTARY   ON   ECCLESIASTES.  63 

from  rule.  That  which  is  altogether  fallen  and  depraved, 
as  the  heart  of  man  is,  cannot  be  cured  by  philosophy. 
All  the  ingenuity  of  men  cannot  supply  what  is  wanting. 
There  is  no  remedy !  Solomon  was  not  the  only  one 
that  has  found  it  so.  His  mirth,  and  wine,  and  houses, 
vineyards,  gardens,  orchards,  pools,  servants,  cattle,  silver, 
gold,  and  music,  left  his  soul  unsatisfied  and  perverted. 
Even  his  wisdom  did  not  rectify  his  disordered  heart. 
This  was  the  breaking  and  crushing  of  his  spirit.  All 
was  wrong,  and  no  remedy  appeared.  And  how  often 
has  the  burdened  sinner  felt  the  same.  The  earnest 
cry  is, 

"  O  where  shall  rest  be  foutfd, 
Rest  for  the  weary  soul  ?' ' 

And  learning,  philosophy,  even  natural  religion,  can  only 
answer,  Where  ? 

This  world  is  "  crooked."  It  is  pervej'ted,  revolution' 
ized,  destroyed  !  Since  the  fatal  hour  of  the  fall  it  is  a 
ruined  world.  Suffering  is  great  and  wide-spread.  There 
is  miasma  in  the  air  j  there  are  agents  of  death  lurking  in 
the  ground.  The  little  infant  is  not  innocent  enough  to 
escape  the  destroying  angel.  Men's  minds  are  inflamed 
with  envy,  jealousy,  hatred,  and  other  vile  passions  that 
break  forth  into  bloodshed  and  war.  Man  becomes  the 
deadly  foe  of  man.  The  very  elements  often  combine 
against  him. 

"  He  is  hemmed  in,  thwarted  and  arrested  on  all  sides. 
Restrained  on  either  hand,  there  are  instruments  lying 
ready  all  around  for  his  punishment ;  and  these  are  often 
wielded  by  a  hand  of  fearful  irresistible  strength,  or  set  in 
motion  by  latent  powers  possessed  of  electric  velocity."* 

Improvements  and   genius    do    not    rectify  disordered 

*  McCosh. 


64  COMMENTAKY   ON   ECCLESIASTES.  Chap.  I. 

hearts.  Refined  Greece  and  Rome  were  little  or  no  bet- 
ter than  barbarous  Gaul  and  Britain.  Italy,  with  her 
painting  and  statuary  unrivalled  by  any  other  people,  is 
the  abode  of  licentiousness.  Architecture  cares  not 
whether  her  best  polish  is  given  to  a  Christian  temple  or 
a  heathen  pagoda.  There  is  no  regenerating  element  in 
the  arts  and  sciences  in  themselves  considered.  Is  there 
then  no  hope  1 

Blessed  be  God,  the  crooked  can  be  made  straight. 
That  which  is  wanting  can  be  supplied.  God  has  under- 
taken what  man  could  not  do.  He  has  undertaken  to 
rectify  the  most  oblique  and  crooked  of  all  things,  the 
human  heart.  What  he  undertakes  he  will  accomplish. 
Though  it  should  require  the  sacrifice  of  his  own  Son,  he 
will  redeem  man  from  ruin.  Thoudi  in  order  to  this  it 
requires  the  union  of  the  Godhead  with  manhood,  he 
will  do  it.  Though  it  should  require  the  third  Person  of 
the  Trinity  to  come  and  dwell  in  the  shattered  temple  of 
the  human  soul,  he  will  do  it.  Now,  for  the  sad  and  dis- 
consolate heart, — for  the  crushed  and  broken  heart, — for 
the  sinful  and  depraved  heart, — there  is  comfort,  and  heal- 
ing, and  life.  The  weeping  Christian  will  yet  enjoy  a  par- 
adise. And  the  groaning,  bleeding  creation  will  yet  be 
renovated,  and  enjoy  the  glorious  liberty  of  the  sons  of 
God.  The  gospel  of  Christ  teaches  more  than  philoso- 
phy can  teach.  It  teaches  the  way  of  salvation  through 
the  atoning  blood  of  the  Son  of  God.  It  points  to  heaven 
and  shows  the  way. 

II.  li  cannot,  be  said  of  true  wisdom  that  it  increases 
grief. 

And  there  is  much  real  pleasure  in  the  investigation  of 
many  things  pertaining  to  this  life.  In  the  search  and 
acquisition   of  knowledge   the   student    often  feels    abun- 


Ver.  12-18.  COMMENTARY    ON    ECCLESIASTES.  65 

dantly  repaid  for  all  his  pains.  When  he  discovers  some 
great  principle  hitherto  hidden  in  the  depth  of  unexplored 
mystery,  like  the  Grecian  philosopher,  he  exclaims  in 
rapture,  "  Eureka,  eureka ;"  "  I  have  found  it — I  have 
found  it."  Astronomy  fills  the  soul  with  sublime  and 
glorious  visions.  Beautiful  images  spring  up  and  greet 
the  inquirer,  in  all  the  walks  of  nature.  Even  mathe- 
motics  compensates  with  a  beautiful  solution  for  the  te- 
dium of  the  process.  But  especially  are  we  profited  (if 
our  hearts  are  attuned  to  it)  with  the  studies  which  reve- 
lation lights  up  with  its  own  blessed  radiance.  The  re- 
ligion of  the  Bible  imparts  light  and  beauty  to  all  the 
sciences.  It  opens  up  immortality !  Take  away  the 
doctrine  of  a  future  state,  and  a  dark  pall  rests  upon  sci- 
ence as  well  as  upon  religion,  and  we  feel  intense  sadness 
that  all  that  is  beautiful  and  promising  is  so  soon  to  perish 
unknown  and  forgotten. 

In  our  search  after  knowledge,  the  question  meets  us, 
"  How  can  man  be  just  with  God  ?"  No  response  comes 
up  from  the  deep  abyss  of  human  wretchedness.  The 
more  we  know  of  the  real  situation  of  men,  the  greater 
our  sorrow.  And  then  if  we  have  no  remedy  to  offer, 
our  sorrow  is  intensified.  Howard's  heart  would  have 
been  crushed  had  he  not  been  able  to  some  extent  to  re- 
lieve the  miseries  which  he  found  in  European  dungeons; 
and  had  he  not  hoped  to  reform  the  evils  wliich  he  saw. 
So,  had  we  not  a  gospel  to  offer  to  the  miserable  sinners 
of  mankind,  their  perishing  condition  would  overwlielm 
the  heart  with  unmitigated  grief.  But  the  Christian  re- 
ligion brings  a  remedy.  It  brings  life  and  immortality  to 
light.  It  gives  a  glorious  hope  to  the  soul  borne  down 
with  the  griefs  of  life.  And  the  pains  of  dissolution  are 
forgotten  in  the  foretaste  of  heaven.  In  tlie  increase  of 
true  knowledge,  there  is  joy.     If  no  guilt  rests  upon  our 

9 


66  COMMENTARY   ON   ECCLESIASTES.  Chap.  I. 

consciences,  light  from  above  gives  peace.  In  the  Hght 
of  the  "  Sun  of  Righteousness,"  our  earthly  pathway  is 
filled  with  radiance.  And  on  the  bright  shores  of  the 
heavenly  land,  the  Lamb  shall  fill  all  heaven  with  glory. 
Jesus  is  the  way  to  the  Father,  and  the  light  of  heaven. 
In  heaven,  increasing  knowledge  will  give  increasing  joy. 


Ver.  1-12.  COMMENTARY  ON   ECCLESIASTES.  67 


CHAPTER    II. 

CONTENTS. 

This  chapter  contains,  1.  Solomon's  trial  of  various  supposed  good 
tilings  of  this  life,  to  ascertain  whether  they  had  any  value  in  themselves 
considered,  and  his  estimation  of  them  after  the  trial,  1-23.  2.  A  recom- 
mendation of  the  cheerful  enjoyment  of  the  good  things  of  life,  and  a 
contrast  between  good  and  bad  men  in  their  enjoyment  of  this  world, 
24-26. 

Analysis.  Ver.  1-12. 

Solomon  gives  his  experience  in  various  iDroofs  or  tests,  by  wlaich  lie 
sought  to  ascertain  what  advantage  life  has  without  another  life.  He 
inquires  what  profit  there  is : — 

Verses  1-3.  In  mirth  and  pleasure : 
4-6.  In  improvements : 
7,  8.  In  possessions  and  in  music : 

9,  10.  Solomon  states  how  he  had  oppt)rtunity  to  make  a  thorough  trial, 
and  that  he  had  made  it ; 

11.  And  he  found  that  there  was  no  profit  in  life  without  a  future. 

12.  If  he  failed  to  find  profit,  no  other  one  need  seek  it. 

EXPOSITION. 

1.  /  said  in  mine  heart,  Go  to  notv,  I  will  prove  thee  with 
mirth  ;  therefore  enjoy  jyleasure  :  and  behold,  this  also  is  vanity. 

2.  I  said  of  laughter,  It  is  mad:  and  of  mirth,  What  doeth  it? 

3.  /  sought  in  mine  heart  to  give  myself  unto  wine,  {yet  ac- 
quainting mine  heart  with  wisdom;)  ai}^  to  lay  hold  on  folly,  till 
I  might  see  what  was  that  good  for  the  sons  of  men,  which  they 
should  do  under  the  heaven  all  the  days  of  their  life. 

Solomon's  first  test  of  things  that  might  be  supposed 
to  be  profitable,  was  of  mirth,  pleasure,  laughter,  wine  and 
folly.  His  plan  was  to  test  these,  still  however  acquaint- 
ing his  heart  with  wisdom.  Who  can  imagine  the  hilarity 
that  pervaded  his  court  at  the  time  specified !     Probably, 


6S  COMMENTARY   ON   ECCLESIASTES.  Chap.  II. 

to  make  his  experiment  perfect,  the  wits  and  merry-makers 
of  all  Palestine  were  collected  and  entertained  at  the  royal 
palace,  by  his  bounty  and  at  his  expense.  Certainly  Sol- 
omon's household  was  prodigious ;  and  some  of  the  mem- 
bers may  have  been  mere  courtiers  and  gay  companions, 
while  others  were  charioteers,  artizans  and  other  workmen. 
"  Solomon's  provision  for  one  day  was  thirty  measures  of 
fine  flour,  and  three-score  measures  of  meal,  ten  fat  oxen, 
and  twenty  oxen  out  of  the  pastures,  and  an  hundred 
sheep,  besides  harts,  and  roe-bucks,  and  fallow-deer,  and 
fatted  fowl."  1  Kings  iv.  22,  23.  To  consume  such  an 
amount  of  provisions  it  would  take  probably  thirty  or 
forty  thousand  persons. 

As  Solomon  and  his  courtiers  feasted  and  made  merry, 
the  people  generally  caught  the  contagion  of  the  court. 
"  Judah  and  Israel  were  many  as  the  sand  which  is  by  the 
sea  in  multitude,  eating  and  drinking,  and  making  merry." 
1  Kings  iv.  20.  No  doubt,  God  was  to  a  great  extent 
forgotten  in  Solomon's  court ;  and  intemperance,  to  some 
extent,  prevailed.  It  was  a  scene  of  mirth,  pleasure, 
laughter,  feasting,  folly !  The  courts  of  princes  have  often 
been  the  scenes  of  similar  folly.  The  courts  of  Henry 
VIII.  of  England,  and  of  Louis  XIV.  of  France,  were 
remarkable  for  the  stupendousness  of  their  folly. 

It  does  not  appear  that  Solomon  himself  drank  to  in- 
toxication. His  language  is,  "  I  sought  in  my  heart  to 
give  myself  unto  wine^  yet  acquainting  my  heart  with 
wisdom."  He  tried  an  experiment  to  see  if  in  this  there 
was  any  profit,  anything  satisfactory.  It  is  not  with  this 
view  that  so  many  indulge  in  intoxicating  drinks ; — it  is 
rather  to  gratify  a  base  appetite.  Wine  has  its  uses.  Un- 
fermented  wine  may  be  taken  as  a  beverage  with  impunity. 
Even  fermented  wine  may  be  taken  as  a  medicine.  But 
danger  lurks  in  the  intoxicating  bowl !     And  Solomon  was 


Ver.  4-6.  COMMENTARY    ON    ECCLESIASTES.  69 

aware  of  the  danger.  In  the  days  of  his  communion  with 
God  he  wrote,  "  Who  hath  woe  ?  who  hath  sorrow  ?  who 
hath  contentions  ?  who  hath  babbhng  ?  who  hath  wounds 
without  cause  ?  who  hath  redness  of  eyes  ?  They  that 
tarry  long  at  the  wine ;  they  that  go  to  seek  mixed  wine. 
Look  not  thou  upon  the  wine  when  it  is  red,  when  it 
giveth  his  colour  in  the  cup,  when  it  moveth  itself  aright 
At  the  last  it  biteth  like  a  serpent,  and  stingeth  like  an 
adder."  Prov.  xxiii.  29-31.  Perhaps  the  clause  "when 
it  moveth  itself  aright"  might  be  rendered,  when  it  fer- 
ments, or  is  fermented.  There  is  commotion,  movement, 
in  fermentation.  The  adverb,  "  aright,"  (in  the  original 
mesharim,)  may  be  translated,  in  smoothness,  in  peace. 
Fermentation  is  a  peaceful  operation, — it  is  a  jjeaceful  mo- 
tion. Turn  away  from  fermented  wine.  Some  of  the 
saddest  scenes  on  earth  have  been  those  of  intemperate 
folly — bacchanalian  revelry.  And  drunkards  cannot  in- 
herit the  kingdom  of  heaven. 

But  Solomon's  life  was  not  all  a  life  of  pleasure.  We 
turn  now  to  the  useful  and  the  pleasurable  combined. 

4.  I  made  me  great  works  ;  I  huilded  me  Jiouses  ;  J  planted 
me  vineyards  ; 

5.  I  made  me  gardens  and  ot'cJiards,  and  I  planted  trees  in 
them  of  all  hind  of  fruits  ; 

6.  /  made  me  pools  of  water,  to  water  therewith  the  wood  that 
hringeth  forth  trees. 

Here  we  have  an  account  of  Solomon's  improvements. 
He  made  "  great  works ;"  viz.,  he  built  houses,  planted 
vineyards,  made  gardens  and  orchards  and  pools.  "  From 
the  lust  of  the  flesh  Solomon  now  passes  to  the  lust  of  the 
eye,  and  to  that  pride  of  life  which  delights  in,  and  under- 
stands how  to  procure  for  itself,  outward  splendour.'" 

*  Hengsteuberg. 


70  COMMEXTAEY   OX   ECCLESIASTES.  Chap.  II. 

Solomon  built  one  house  in  the  early  part  of  his  reign 
that  was  the  glory  of  all  lands.  This  was  the  temple. 
But  he  does  not  here  refer  to  the  temple,  as  is  evident 
from  several  considerations.  He  did  not  build  the  temple 
for  the  purpose  of  testing  what  profit  there  was  in  things 
under  the  sun,  but  for  a  very  diiferent  purpose.  Besides, 
he  says,  "I  builded  me  houses,"  or  "I  builded  houses /or 
myself.'"  He  did  not  build  the  temple  for  himself,  but  for 
God.  He  refers  to  the  houses  that  he  built  for  his  own 
convenience  and  pleasure.  An  account  of  these  is  given 
in  the  seventh  chapter  of  1  Kings.  His  own  dwelling- 
house  was  thirteen  years  in  building.  It  is  called  "  the 
king's  house"  in  1  Kings  ix.  10.  And  he  built  "the  house 
of  the  forest  of  Lebanon."  This  was  so  called  because 
the  timber  was  brought  from  the  forest  of  Lebanon,  not 
that  it  was  situated  in  Lebanon.  This  appears  from  the 
fact  that  his  throne  was  in  the  porch  of  it ;  and  his  shields 
were  there.  It  was  150  feet  long,  75  wide,  45  high; 
upon  four  rows  of  cedar  pillars,  with  cedar  beams  upon 
the  pillars.  Solomon  also  built  a  house  for  Pharaoh's 
daughter,  who  was  one  of  his  wives.  It  was  built  of , 
costly  stones.  Besides  these,  he  built  large  and  beautiful 
cities;  Millo,  Hazor,  Megiddo,  Gezer,  Beth-horon,  Baalath, 
and  Tadmor  in  the  wilderness.  He  built  also  the  walls 
of  Jerusalem.  As  to  Tadmor,  (Palmyra  or  the  Palm-tree 
city,)  its  ruins  are  still  the  objects  of  wonder  and  admira- 
tion. It  is  said  that  no  remains  of  Grecian  or  Roman 
architecture  can  compare  with  them  in  magnificence. 
There  are  countless  Corinthian  columns  of  white  marble 
standing  and  fallen.  As  they  rise  to  the  view  of  the  ap- 
proaching traveller,  in  their  solitary  grandeur,  amid  deserts 
of  sand,  they  produce  an  impression  of  solemn  awe. 

Who  built   those  ancient  cities  deserted  and  forgotten, 
only  recently  discovered,  in  the  great  desert  east  of  the 


Veu.  3-6.  COMMENTARY   ON    ECCLESIASTES.  71 

river  Jordan,  whose  magnificence  was  beyond  that  of  any 
modern  city ;  it  seems  impossible  to  ascertain. 

Besides  his  skill  in  architecture,  Solomon  understood 
horticulture  and  gardening.  "  I  planted  me  vineyards ;  I 
made  me  gardens  and  orchards,  and  I  planted  trees  in 
them  of  all  kind  of  fruits."  These  enterprises  were  law- 
ful and  right.  Fruit  conduces  greatly  to  health  and  com- 
fort. Solomon's  orchards  were  paradises,  as  the  original 
is;  /.  e.,  parks  of  beautiful  trees.  But  they  were  fruit- 
trees,  and  therefore  our  translation  is  not  at  fault. 

Solomon  also  made  for  himself  pools  of  water,  to  water 
therewith  his  orchards.  Modern  travellers  have  shed 
light  upon  this  subject.  They  find  the  remains  of  these 
pools,  three  in  number,  several  miles  south-west  from  Jeru- 
salem. Dr.  Robinson  gives  a  minute  description  of  them, 
though  he  does  not  admit  that  any  allusion  is  made  to 
them  in  the  Bible.  They  are  "  huge  reservoirs  built  of 
squared  stones,  and  bearing  marks  of  the  highest  antiquity." 
They  were  built  in  a  steep  part  of  the  valley,  rising  one 
above  another,  so  "  that  the  bottom  of  one  is  higher  than 
the  surface  of  the  next  below,  rising  one  above  another 
towards  the  west."  Flights  of  steps  led  down  in  various 
places  into  all  the  pools.  The  length,  breadth,  and  depth 
of  the  pools  are  as  follows : 

Lower, — Length,  582  feet. — Breadth,  207.^ — Depth,  50 
Middle,  "      423    "  "         250  "         39 

Upper,  "      380    "  "         236  "         25 

The  greatest  breadth  is  here  given,  the  pools  all  being 
broader  at  one  end  than  at  the  other.  An  aqueducf 
runs  along  the  northern  sides,  giving  off  water  to  each 
pool.  An  aqueduct  also  leads  from  these  pools,  three 
miles  to  Bethlehem,  and  originally  to  Jerusalem. 

The  work  of  constructing  them  must  have    been  im 
mense,.for  the  age ;  and  no  doubt  it  was  the  work  of  Solo- 


72  COMMENTARY    ON    ECCLESIASTES.  CnAr.  11. 

mon.  Robinson  thinks  that  the  principal  object  of  these 
pools  was  to  supply  Jerusalem  with  water.  He  says, 
"  they  may  have  served  also  to  irrigate  the  gardens  in  the 
valley  below ;  but  this  could  hardly  have  been  their  main 
object.  Yet  there  is  no  mention  of  them  in  the  Scrip- 
tures."* But  Dr.  Robinson  forgets  that  they  are  here 
mentioned  as  constructed  expressly  "  to  water  the  wood 
that  bringeth  forth  trees."  Ver.  6.  Perhaps  Robinson 
adopted  the  modern  error  that  Solomon  did  not  write  tlie 
Ecclesiastes.  If  so,  it  accounts  for  his  saying  that  "  there 
is  no  mention  of  them  (these  pools)  in  Scripture."  They 
were  built  to  water  Solomon's  nurseries.  This  seems  to 
have  been  the  main  object.  And  the  fruitfuiness  of  the 
region  is  still  worthy  of  mention.  Josephus  tells  us  that 
Etham  was  distant  about  fifty  furlongs  (6i  miles)  from 
Jerusalem;  "very  pleasant  it  is  in  fine  gardens  and  abound- 
ing in  rivulets  of  water."  He  says  that  Solomon  used  to 
go  out  there  "in  the  morning  sitting  on  high,"  (i.  e.,  m 
his  chariot.)! 

Thus  Solomon  made  great  improvements,  and  no  doubt 
found  as  much  satisfaction  in  making  them  as  in  possessing 
them  when  made.  But  he  had  also  great  possessions,  as 
appears  from  the  next  verses. 

7.  I  got  me  servants  and  maidens,  and  had  servants  horn  in 
my  house  ;  also  I  had  great  possessions  of  great  and  small  cattle 
ibove  all  that  were  in  Jerusalem  before  me. 

These  servants,  male  and  female,  Solomon  procured,  to 
wait  upon  his  person  and  those  of  his  courtiers,  and  to 
attend  to  all  the  menial  offices  of  his  house.  The  Hebrew 
word  kanithi  often  means  to  buy,  but  may  also  be  trans- 
lated get  or  procure.  It  determines  nothing  as  to  whether 
Solomon  had  purchased  them  as  slaves  or  procured  them 

*Vol.  i.  ?  vii.  p.  515.     f  Antiquities,  book  viii.  chap.  vii.  5  3. 


Vkk.  8.  COMMENTARY    ON    ECCLESIASTES,  73 

for  service,  giving  them  a  compensation  for  their  labour. 
"  And  had  servants  born  in  my  house  ;" — hterallj,  "  There 
were  to  me  sons  of  the  house."  This  "  was  the  softer 
Hebrew  appellation  of  slaves."  It  designates  "  such  as 
were  born  of  bond-women  in  the  houses  of  their  master ; 
for,  by  universal  custom,  the  children  followed  the  condi- 
tion of  the  mother."* 

Solomon  had  also  great  possessions  of  cattle  and  flocks, 
above  all  that  were  -in  Jerusalem  before  him,  i.  e.,  in  his 
presence.  There  was  not  a  man  in  Jerusalem  so  rich  as 
he  was. 

8.  /  gathered  me  also  silver  and  gold,  and  the  peculiar  treasure 
of  kings  and  of  the  provinces:  I  gat  me  men-singers  and 
women- singers,  and  the  delights  of  the  sons  of  men,  as  musical 
instruments,  and  that  of  all  so?'ts. 

A,n  account  of  Solomon's  riches  may  be  found  in  1 
Kings  X.  14-29.  From  that  chapter  it  appears  that  the 
weight  of  gold  that  came  to  him  in  a  single  year  was  666 
talents.  If  a  talent  was  worth  fifteen  hundred  dollars,  (as 
is  estimated,)  then  his  revenue  in  gold  amounted  to  nearly 
a  million  of  dollars  annually.  This  was  in  addition  to 
what  he  got  in  traffic  with  the  kings  of  Arabia  and  the 
governors  of  the  country. 

By  "  the  peculiar  treasure  of  kings  and  of  the  pro- 
vinces," is  probabl}^  meant  the  rare  and  curious  things  that 
kings  have  power  to  procure  from  their  various  provinces. 
Some  suppose  that  the  silver  and  gold  before  mentioned 
are  meant  by  the  peculiar  treasure  of  kings.  Heng^en- 
berg  seems  to  give  the  true  interpretation  when  he  says, 
the  peculiar  treasure  "does  not  signify  property  in  general, 
but  something  of  special  value  and  highly  estimated, 
strictly,  that  which  men  lay  by,  lay  in  one  side,  treasure." 

*  Stuart. 
10 


74  COMMENTARY    ON    ECCLESIASTES.  Chap.  II. 

He  supposes,  "  the  kings"  mentioned  to  be  those  of  van- 
quished heathen  countries.  That  there  were  such  van- 
quished heathen  countries  tributary  to  Solomon  seems 
plain  from  1  Kings  iv.  21,  24 :  "And  Solomon  reigned 
over  all  kingdoms,  from  the  river  (Euphrates)  unto  the 
land  of  the  Philistines,  and  unto  the  border  of  Egypt : 
they  brought  presents  (another  name  for  tribute,)  and 
served  Solomon  all  the  days  of  his  life."  "  He  had 
dominion  over  all  the  region  on  this  side  the  river,  from 
Tiphsah  even  to  Azzah  (Gaza,)  over  all  the  kings  on  this 
side  the  river."  These  provinces  therefore  were  not  the 
several  tribes  of  Israel.  Stuart,  following  Gesenius,  says 
that  the  word  translated  "  provinces"  belongs  "  to  the  later 
Hebrew  only."  But  may  not  the  word  have  been  in  use 
in  Solomon's  time  in  those  countries  tributary  to  Solomon, 
though  not  as  yet  used  in  Israel  ?  In  Esther  the  word  is 
used  for  the  Persian  provinces.  The  word  is  found  in 
Ezra,  Nehemiah,  and  Daniel,  as  applied  to  Eastern  pro- 
vinces and  satrapies.  May  not  Solomon'  have  used  the 
word  as  one  well  known  to  the  nations  that  he  subdued, 
though  never  used  by  previous  Hebrew  writers  ? 

But  further,  Solomon  loved  music,  and  indulged  his 
taste  in  securing  the  services  of  singers,  "  men-singers  and 
women-singers."  To  these  he  added,  according  to  our 
translation,  those  who  could  play  on  instruments,  providing 
musical  instruments  for  them,  "  and  that  of  all  sorts." 
Music  was  wont  to  accompany  feasts.  Isa.  v.  12.  But 
eminent  critics  render  the  words  which  are  translated 
"  musical  instruments  and  that  of  all  sorts,"  a  ivife  a?id 
wives.  They  suppose  that  Solomon  referred  to  his  true 
queen  and  his  other  wives  and  concubines.  Gesenius, 
Stuart,  and  Hengstenberg  thus  translate  the  words  shaddah 
and  shaddoth.  The 'daughter  of  Pharaoh  was  his  lawful 
wife,  his  true  queen.     But  he  loved  and  married  many 


Ver.  9.  COMMENTARY   ON   ECCLESIASTES.  75 

strange  women.  This  was  his  great  sin.  But  he  was 
tempted  to  this  by  the  custom  of  the  kings  of  the  nations. 
And  he  was  trying  every  experiment  to  find  out  what 
profit  there  was  in  worldly  things, — things  "  under  the 
sun."  So  he  had  his  harem  like  other  princes,  and  enjoyed 
"the  delights  of  the  sons  of  men"  (of  Adam.)  This  evi- 
dently refers  to  Solomon's  love  of  women,  which  betrayed 
itself  in  his  "  seven  hundred  wives  and  three  hundred  con- 
cubines." 

If,  however,  we  follow  our  translation,  Solomon  de- 
lighted greatly  in  sweet  music.  We  may  imagine  that 
when  he  retired  to  rest,  the  rich  strains  of  music  came 
stealing  softly  on  his  ear  lulling  him  to  sleep.  When  he 
awoke,  he  was  again  saluted  with  notes  of  melody.  When 
he  returned  from  his  morning  ride  amid  his  parks  and  gar- 
dens, fine-toned  instruments  of  music  poured  forth  their 
greetings.  Perhaps  when  sad  and  dejected,  (as  he  often 
was,)  he  remembered  how  his  father's  harp  drove  away 
the  evil  spirit  from  king  Saul;  and  he  called  for  his  min- 
strel. And  in  the  midst  of  his  merry  feasting,  the  voice 
of  festive  song  rose  loud  and  gay  from  the  lips  of  mirth. 
A^id  if  the  days  of  his  innocent  childhood  ever  came  into 
his  thoughts,  may  we  not  suppose  that  he  sometimes  called 
a  favourite  musician,  (one  pious  man  of  a  thousand  in  his 
court,  vii.  28,)  to  chant  one  of  the  sweet  psalms  of  his 
father,  which  he.  had  loved  in  the  home  of  his  youth  ? 
Such  a  strain  would  check  his  folly,  and  lead  him  for  the 
moment  to  better  aspirations. 

9.  So  I  was  great,  and  increased  more  than  all  that  %here 
before  me  in  Jerusalem  ;  also  my  tvisdovi  remained  with  me. 

Solomon  increased  in  wealth  and  infiuence,  more  than 
any  other  man  then  in  Jerusalem.  "  Before  me"  as  in  the 
first  commandment,  means,  in  my  presence.     "Also  my 


76  COMMENTARY   ON   ECCLESIASTES.  Chap.  II. 

wisdom  remained  with  me."  This  remark,  with  others 
of  a  similar  kind,  upsets  the  theory  of  those  who  suppose 
that  Solomon  was  in  a  state  of  mind  bordering  on  insanity. 
See  Mahan's  criticisms  on  Ecclesiastes. 

10.  And  whatsoever  mine  eyes  desired  I  kei^t  not  from  them  ; 
I  zvithheld  not  my  heart  from  any  joy  ;  for  my  heart  rejoiced  in 
all  my  labour:  and  this  was  my  ^^ortion  of  all  my  labour. 

Solomon  gave  himself  fully  to  the  work  of  testing  the 
value  of  every  seeming  earthly  good.  "  This  was  my 
portion  of  all  my  labour."  He  sought  to  dismiss  the  idea 
of  a  future  state,  and  to  make  trial  of  this  world  as  the 
only  portion  of  man,  that-  he  might  test  whether  there 
were  any  advantage  in  it.  The  next  verse  gives  us  the 
result. 

11.  Then  I  looked  on  all  the  works  that  my  hands  had 
wrought,  and  on  the  labour  that  I  had  laboured  to  do:  and,  behold, 
all  was  vanity  and  vexation  of  spirit,  and  there  was  no  i^'^ofit 
under  the  sun. 

He  then  took  a  careful  survey  of  the  whole ;  and  the 
question  of  his  text  was  unanswered.  He  had  asked, 
"  What  profit  hath  a  man  of  all  his  labour  which  he  taketh- 
under  the  sun?"  He  now  answers  from  his  own  expe- 
rience,— There  is  no  advantage, — "  There  is  no  profit 
under  the  sun."  Life  with  its  highest  joys  is  profitless,  is 
no  adequate  portion  without  a  higher  end^ — without  another 
life. 

12.  ^  And  I  turned  myself  to  behold  wisdom,  ayid  viadness, 
and  folly :  for  what  can  the  man  do  that  cometh  after  the  king  '? 
even  that  which  hath  been  already  done. 

Solomon  could  adapt  himself  to  all  the  circumstances 
of  life,  and  "  turn"  himself  to  look  at  the  bearing  of  his 
pursuits  upon  his  happiness,  and  he  did.     He  looked  at 


Ve -.  1-12.  COMMENTARY    ON    ECCLESIASTES.  77 

wisdom,  at  madness,  at  folly.  He  tried  the  experiment 
of  seeking  good  in  this  world  only,  as  no  other  man  had 
it  in  his  power  to  do.  Hence  he  says,  "  What  can  the 
man  do  that  cometh  after  the  king  ?"  After  a  king  witl: 
such  advantages  for  making  the  experiment,  it  was  useless 
for  any  other  one  to  seek  profit  in  this  world,  leaving  out 
of  view  another.  He  had  come  forward  as  a  representa 
tive  man,  and  had  decided  the  matter  for  all  and /or  ever. 
"  Solomon  in  all  his  glory"  was  unable  to  find  real  advan- 
tage in  this  world.  Admired  for  his  wisdom ;  his  kingdom 
being  at  peace ;  having  riches,  servants,  cattle,  parks, 
airy  mansions,  wits  and  musicians  contributing  to  his 
pleasures;  and  having  a  magnificent  seraglio;  he  needed 
nothing  that  earth  can  give.  He  omitted  nothing  that 
could  be  done  to  secure  good.  And  the  man  that  cometh 
after  such  a  king  can  do  only  "  that  which  hath  been 
already  done."  There  must  therefore  he  a  future,  or  the 
problem  of  human  life  is  unsolved. 

SUGGESTED    REMARKS. 

I.  In  the  best  worldly  things  we  have  the  mere  shadows 
of  happiness.  Solomon  tried  the  best  as  well  as  the  worst. 
He  tried  mirth.  But  mirth  is  but  a  shadow  of  the  bliss 
of  heaven, 

"  Where  pleasure  rolls  her  living  flood, 
From  sin  and  dross  refined." 

The  most  costly  and  magnificent  buildings  are  but  hovels 
compared  with  "  the  mansions  of  glory," — with  the  "  build- 
ing of  God,  the  house  not  made  with  hands,  eternal  in  the 
heavens." 

Forests  of  choicest  trees,  and  lovely  parks,  are  but  un- 
sightly, compared  with  the  paradise  where  grows  "the 
tree  of  life  bearing  twelve  manner  of  fruits,  and  yielding 
her  fruits  every  month,"  i.  e.,  continually. 


78  COMMENTARY   ON   ECCLESIASTES.  Chap.  U 

Pools  are  "  broken  cisterns"  compared  with  the  "  river 
of  the  water  of  hfe." 

Gold  of  Ophir  is  dross,  compared  with  "  the  riches  of 
glory." 

And  what  were  the  sojigs  and  music  of  well-timed  in- 
struments, whose  melody  filled  the  palaces  of  Solomon, 
compared  with  the  high  praises  of  God  on  harps  above, 
in  the  strains  of  the  redeemed  ?  There  are  the  "  harpers 
harping  with  their  harps,"  saying,  "  Worthy  is  the  Lamb." 

Heaven  alone  will  give  true  satisfaction.  While  we 
are  "  under  the  sun"  our  joy  is  transient.  Mirth  without 
religion  is"hke  the  laugh  of  the  hyena  among  the  tombs." 
"  I  said  of  laughter,  it  is  mad;  and  of  mirth,  what  doeth 
it  ?"  The  poor  labourer  vv^ho  loves  God  and  looks  for- 
ward in  hope  to  a  promised  heaven,  is  happier  than  Solo- 
mon in  his  mirth,  and  wine,  and  feasting ;  in  his  parks,  and 
gardens,  and  musical  entertainments.  His  marble  palaces, 
and  gushing  fountains,  and  terraced  gardens,  and  spicy 
groves,  could  not  ease  the  pangs  of  conscience,  or  dry  up 
one  falhng  tear.     "  There  is  no  profit  under  the  sun.'''' 

n.  Instead  of  envying  the  prosperous,  we  should 
patiently  wait  in  faith  and  hope  for  "  the  good  things  ta 
come."  The  most  satisfactory  enjoyment  here  is  in  com- 
munion with  God,  and  in  sweet  expectation  of  a  future 
happy  life.  Men  of  mirth  are  not  always  the  most  happy. 
Colonel  Gardiner  before  his  conversion,  Theodore  Hook, 
Mathews  the  comedian,  and  Lord  Chesterfield,  are  examples 
of  men  who  to  others  seemed  happy,  but  in  whose  agoniz- 
ing hearts  was  a  worm  gnawing  in  silent  perseverance. 
Jesus  alone  can  relieve  the  aching  heart.  Forgiveness  of 
sins  may  be  found  in  him.  He  gives  a  peace  which  the 
world  cannot  give.  "  Peace  I  leave  with  you,  my  peace 
I  give  unto  you :  not  as  the  world  giveth,  give  I  unto 
you;  let  not  your  heart  be  troubled."     Mirth  here  ends 


Ver.  13,  COMMENTARY   ON   ECCLESIASTES.  79 

in  tears.  Pleasure  fosters  a  viper's  sting.  Wine  biteth 
like  an  adder.  Our  pools  are  broken  cisterns.  Our 
riches  make  to  themselves  wings.  All  things  disappoint. 
But  heaven  fills  the  soul  with  joy  unspeakable  and  full  of 
glory.  David's  greater  Son  there  sits  upon  his  throne 
dispensing  blessings.  His  servants  are  angels.  His  trees 
are  trees  of  life.  His  pools  are  the  water  of  life.  His 
"peculiar  treasures"  are -his  people,  who  shall  be  jewels  in 
his  crown.  "  They  shall  be  mine,  saith  the  Lord,  when  I 
make  up  my  jewels."  His  musicians  are  redeemed  sin- 
ners, who  tune  their  harps  to  redeeming  love ;  and  angels 
cannot  sing  so  sweet  a  song  as  they. 


f\ 


Analysis.    Verses  13-26. 

Solomon  contmaes  to  discuss  the  great  question  of  worldly  advantage. 

Verses  13-17  He  shows  that  earthly  wisdom,  though  vastly  superior 
to  folly  ir  securing  worldly  advantages,  has  no  permanent  advantage 
if  there  is  no  future  state ;  the  fame  of  the  wise  being  transient. 

18-23.  Laying  up  estates  for  children,  gives  no  permanent  advantage. 

24-26.  Cheerful  enjoyment  is  all  that  can  be  advised  respecting  this 
world. 

EXPOSITION. 

13.  Then  I  saw  that  wisdom  excelleth  folly,  as  far  as  light  cx- 
celleth  darkness. 

Solomon  would  not  have  us  understand  that  for  this 
vjorld  wisdom  is  no  better  than  folly.  He  had  found  the 
contrary.  Light  did  not  more  excel  darkness  than  wis- 
dom excelled  folly.  Wise  men  seem  to  foresee  the  future. 
They  reason,  and  weigh  probabilities,  and  gather  from  the 
past  lessons  for  the  future.  Hence  they  are  far  more 
likely   to   succeed   in    worldly   things   than    others    are. 


80  COMMENTARY    ON   ECCLESIASTES.  Chap.  II. 

Others  are  like  men  groping  their  way  in  the  dark.  They 
are  always  stumbling.  Consequently  they  are  rarely  suc- 
cessful in  their  enterprises.  The  next  verse  illustrates  the 
same  idea. 

14.  The  wise  mans  eyes  are  in  his  head  ;  hut  the  fool  tvalketh 
in  darkness :  and  I  myself  perceived  also  that  otie  event  hapijeneth 
to  them  all. 

Two  advantages  arise  from  our  eyes  being  placed  in  the 
head  rather  than  elsewhere.  First,  they  are  so  elevated 
thereby  that  we  can  see  objects  at  a  greater  distance  than 
we  otherwise  could;  hence  tall  men  have  an  advantage 
over  those  who  like  Zaccheus  are  small  of  stature:  second, 
by  the  pivot  in  the  neck,  the  head  (and  hence  the  eyes) 
can  be  turned  to  any  direction.  So  the  wise  man  looks 
far  ahead  at  the  consequences  of  his  conduct,  and  also  all 
around  him  at  the  advantages  and  difficulties  of  his  posi- 
tion. But  the  fool  acts  as  though  his  eyes  were  in  his 
heels,  where  they  have  but  a  very  limited  view,  and  as  it 
were  but  in  one  direction.  He  exposes  himself  to  con- 
stant danger.  "  See  then  that  ye  walk  circumspectly, 
(looking  around,)  not  as  fools,  but  as  wise."     Eph.  v.  15. 

But  though  there  is  this  difference  in  favour  of  the  wise, 
50  far  as  it  regards  this  world ;  yet  Solomon  saw  that  they 
finally  shared  alike.  "  And  I  myself  perceived  also  that 
one  event  happeneth  to  them  all."  This  was  the  mystery. 
This  "  one  event"  was  death.  So  far  as  warding  off  tb.e 
shafts  of  death  is  concerned,  wisdom  is  no  better  than 
folly,  and  if  there  be  no  hereafter  all  share  alike,  ix.  2. 

15.  Tlien  said  I  in  my  heart,  As  it  happeneth  to  the  fool,  so 
it  happeneth  even  to  me;  and  wliy  tvas  I  then  more  ivise?  Then 
I  said  in  my  heart,  that  this  also  is  vanity. 

In  this  light  wisdom  has  no  advantage  over  folly.  My 
being  wiser  than  others  is  no  final  advantage  to  me,  and 


Ver.  16-23.  COMMENTARY    OX    ECCLESIASTES.  81 

if  there  be  no  hereafter,  my  wisdom  is  only  "  vanity."    In 
the  next  verse  the  sentiment  is  fully  brought  out. 

16.  For  there  is  no  remembrance  of  the  ivise  more  than  of  the 
fool  for  ever;  seeing  that  which  noio  is,  in  the  days  to  come  shall 
all  he  forgotten.     And  hoiv  dieth  the  tvise  man?     As  the  fool. 

The  wise  and  the  foolish  die  alike,  and  are  forgotten 
alike.  Worldly  wisdom  is  not  therefore  that  valuable 
possession  which  solves  the  enigma  of  life.  As  valuable 
as  it  is  for  this  world,  it  does  not  yield  such  permanent 
good  as  to  answer  the  question  of  what  advantage  is  life 
without  another  life  ? 

17.  Therefore  I  hated  life;  because  the  work  that  is  ivr  ought 
under  the  sun  is  grievous  unto  me;  for  all  is  vanity  and  vexation 
of  spirit. 

Solomon,  in  this  view  of  life,  hated  it  as  a  cheat  and  a 
delusion.  The  work  wrought  for  this  world  merely  was 
grievous,  and  vanity  and  vexation  of  spirit.  "  What 
profit ?" 

18.  ^  Yea,  I  hated  all  my  labour  which  I  had  talcen  under 
the  sun  ;  because  I  should  leave  it  unto  the  man  that  shall  be 
after  me. 

19.  And  u'ho  knoweth  whether  he  shall  be  a  wise  man  or  a 
fool  ?  yet  shall  he  have  rule  over  all  my  labour  ^vherein  I  have 
laboured,  and  wlierein  I  have  showed  myself  tvise  under  the  sun. 
This  is  also  vanity. 

20.  Therefore  I  went  about  to  cause  my  heart  to  despair  of  all 
the  labour  which  I  took  under  the  sun. 

21.  For  there  is  a  man  whose  labour  is  in  zvisdom,  and  in 
knowledge,  and  m  equity  ;  yet  to  a  yuan  that  hath  not  laboured 
therein  shall  he  leave  it  for  his  portion.  This  also  is  vanity,  and 
a  great  evil. 

22.  For  ivhat  hath  man  of  all  his  labour,  and  of  the  vexation 
of  his  heart,  rvherein  he  hath  laboured  tender  the  sun? 

11 


82  COMMENTARY   ON   ECCLESIASTES.  Chap.  IL 

23.  For  all  his  days  are  sorrows,  and  his  travail  grief;  yea, 
his  heart  takcth  not  rest  in  the  night.      This  is  also  vanity. 

If  wealth  secured  by  worldly  wisdom  does  not  benefit 
the  possessor  after  this  life  ends,  another  question  arises. — 
Is  there  not  a  satisfaction  in  laying  up  wealth  for  one's  self 
and  for  one's  children  ?  Solomon  answers,  no ;  for  two 
reasons  : — First,  I  shall  soon  leave  all ;  second,  a  fool  may 
then  possess  it  who  will  reap  no  advantage.  Solomon 
therefore  hated  all  his  labour  \vhich  he  "  had  taken  under 
the  sun"  (for  this  world.)  He  would  soon  leave  it  to  an- 
other. Alas !  how  short  our  lease  to  what  we  call  our 
own  !  .  And  a  fool  might  rule  over  all  that  he  had  acquired 
in  his  wisdom. 

It  is  possible  that  Solomon  makes  allusion  to  his  own 
son  Rehoboam,  who  may  already  have  given  evidence  of 
folly,  arrogance,  and  obstinacy.  He  therefore  went  about 
in  despair  of  obtaining  any  good  "  under  the  sun,"  for  the 
man  who  by  wisdom,  knowledge,  and  equity  secures 
property,  leaves  it  to  one  that  has  had  no  trouble.  In  the 
22d  verse  he  comes  back  to  his  text — the  starting-point 
of  his  inquiry — "  What  hath  a  man,"  or  "  what  profit  hath 
a  man  of  all  his  labour  ?"  This  frequent  returning  to  the 
original  question,  confirms  us  in  the  opinion  that  verse  3d 
of  chapter  1st  is  the  great  question  under  discussion. 
Sorrow  and  grief,  day  and  night,  deprive  the  man  who 
lives  for  this  world  of  his  rest.  Accumulation  brings  care 
and  unrest  rather  than  satisfaction. 

24,  \  There  is  notliing  better  for  a  man,  thayi  that  he  should 
eat  and  drink,  and  that  he  should  make  his  soul  enjoy  good  in 
his  labour.      Tins  also  I  saw,  that  it  ^vas  from  the  hand  of  God. 

This  passage  (24-26)  perplexes  those  who  suppose 
that  Solomon  is  inquiring  what  is  the  chief  good.  It  is 
indeed  a  strange  conclusion  that  he  arrives  at,  if  this  is 


Ver.  25,26.  COMMENTARY   ON   ECCLESIASTES.  83 

the  inquiry  of  the  book.  But  if  we  consider  the  question 
discussed,  what  advantage  is  there  in  this  hfe  without  an- 
other ?  then  it  is  not  inappropriate  to  say,  "  There  is 
nothing  (in  this  hfe)  better  for  a  man,  than  that  he  should 
eat  and  drink,"  &c. 

25.  For  who  can  eat,  or  who  else  can  hasten  hereunto,  more 
than  I? 

Solomon  here  refers  to  his  own  experience  of  this  kind 
of  earthly  good.  He  could  enjoy  it  if  any  one.  Com- 
pare verse  10.  Hengstenberg  says,  "Between  the  enjoy- 
ment mentioned  in  v.  10,  and  that  referred  to  here,  there 
is  this  difference,  that  the  latter  may  be  the  portion  of  the 
man  who  has  but  small  means." 

26.  For  Q-od  givetlt  to  a  man  that  is  good  in  his  sight,  wisdom, 
and  knowledge,  and  jog :  but  to  the  sinner  he  giveth  travail,  to 
gather,  and  to  heap  up,  that  he  mag  give  to  him  that  is  good  he- 
fore  Grod.      This  also  is  va7iity  and  vexation  of  spirit. 

Here  is  a  distinction  made  between  a  good  man  and  a 
sinner.  The  difference  is  brought  out  more  fully  after- 
ward. See  Chapter  viii.  12,  13.  There  is  really  no 
harm  in  eating,  and  drinking,  and  enjoying  the  good  things 
of  this  life,  if  we  do  all  to  the  glory  of  God.  It  is  in  dis- 
sipation, and  folly,  and  forgetfulness  of  God,  that  the  evil 
consists.  And  the  wealth  of  sinners  procured  by  great 
pain  and  travail,  is  made  to  bless  afterward  the  people  of 
God.  The  wisdom,  knowledge,  and  joy  which  God  gives 
to  those  that  are  good  in  his  sight,  are,  no  doubt,  spiritual 
wisdom,  knowledge,  and  joy;  to  be  consummated  in 
heaven.  Perhaps  a  distinction  is  intended  between  God- 
given  wisdom,  and  that  previously  mentioned  which  yields 
no  advantage. 


84  COMMENTARY   ON   ECCLESIASTES.  Chap.  II 

SUGGESTED  REMARKS. 

I.  It  is  important  that  our  influence  should  follow  us 
into  the  future,  though  our  ?ia?nes  should  not. 

Solomon  laments  that  there  will  be  no  remembrance  of 
the  wise  more  than  of  the  fool  for  ever.     In  the  days  to 
come  they  shall  alike  be  forgotten.      Most  men  would 
wish  to  be  remembered  after  their  death.     But  not  more 
than  one  in  ten  thousand  are  remembered  after  about  the 
fourth  generation.     And  it  is  far  better  to   be  forgotten, 
than  like  Eratostratus  to  set  fire  to  the  temple  of  Diana 
for  the  sake  of  handing  down   one's  name  to  posterity. 
Many  have  gained   an   unenviable   immortality  for  their 
names,  by  deeds  of  wickedness.     But  to  a  man  who  be- 
lieves not  in  a  future  state  of  existence,  it  is  a  sad  thought 
that  his  name,  too,  will  so  soon  be  forgotten.     The  right- 
eous however  will  never  be  forgotten.     "  The  righteous 
shall  be  in  everlasting  remembrance."     Sometimes,  even 
on  earth,  the  humble,  pious   man  is   long  remembered. 
Bishop  Home  says,  "  When  his  work  is  done,  his  body 
will  go  to  its  repose  in  the  dust ;   but  the  memorial  of  his 
name  and  good  deeds  will  be   still  fresh   as  the   morning 
breeze,  and  fragrant  as  the  flowers  of  the  spring."     Abel 
"behig    dead,    yet    speaketh."     Thousands    of  righteous 
Abels  have  since  shed  lustre  upon  their  own  age,  and  that 
lustre  has  shone  into  the  future,  guiding  in  the  way  of  ho- 
liness many  an  anxious  traveller.     "  Enoch  walked  with 
God."     Many  Enochs  have  been  stimulated  by  the  exam- 
ple  to   enjoy  similar   communion.     Abraham's  faith  has 
been  put  on  record  for  our  imitation.     He  was  the  father 
of  believers ;  and  his  sons  have  through  faith  done  deeds 
of  glorious  daring.     Joseph's  purity  has  prompted  many  to 
refuse  to  "  sin  against  God."     The  love  of  David  and 
Jonathan   has   been   a   model   for   other  loving    hearts. 


Ver.  13-26.  COxMMENTARY    ON    ECCLESIASTES.  85 

Hannah  and  Eunice  training  their  sons  for  God's  service, 
have  inspired  mukitudes  of  mothers  to  give  their  Samuels 
and  Timothys  to  God,  and  train  them  for  just  judges  and 
pious  ministers  of  the  gospel.  We  have  in  the  Bible  the 
brief  story  of  a  man  who  would  not  otherwise  have  been 
known  to  fame.  But  in  the  two  verses  that  comprise  his 
history,  we  learn  an  important  lesson.  Born  in  sorrow, 
Jabez  became  a  man  of  prayer,  and  faith,  and  influence. 
1  Chron.  iv.  9,  10.  There  is  another,  whose  humble  ser- 
vice for  her  Saviour  shall  be  told  to  her  honour  while  the 
world  shall  stand.  It  was  Mary.  She  poured  on  the 
head  and  feet  of  Jesus  precious  frankincense.  Its  fra- 
grance filled  the  room.  And  the  fragrance  of  that  deed 
of  love  has  been  wafted  through  the  Christian  world,  and 
it  will  fill  heaven  itself  with  its  odour.  In  heaven  the 
deeds  of  all  the  righteous  will  be  remembered.  "  They 
that  be  wise  shall  shine  as  the  brightness  of  the  firmament ; 
and  they  that  turn  many  to  righteousness  as  the  stars  for 
ever  and  ever."  While  the  righteous  shine  as  stars,  Jesus 
is  the  glorious  sun  in  the  firmament  of  heaven.  The  biog- 
raphies of  millions  have  not  been  written,  who  will  be  held 
in  everlasting  honour.  When  the  deeds  of  many  mighty 
princes  and  chieftains  shall  be  remembered  no  more  ex- 
cept to  be  condemned,  God's  humblest  children  will  be 
objects  of  undying  interest.  God  has  found  a  place  in  his 
own  memory,  and  in  the  memory  of  the  redeemed,  for  the 
humblest  of  his  people.  The  memories  of  loved  ones  will 
be  one  ingredient  in  the  bliss  of  heaven.  The  cup  of  cold 
water — the  word  of  kindness — will  be  recalled  with  grati- 
tude and  joy.  Let  us  so  live  as  to  leave  behind  us  a 
name,  and  especially  an  influence  for  good. 

"  Peace  to  the  just  man's  memory,  let  it  grow 

Greener  with  years,  and  blossom  through  the  flight 
Of  ages  ;  let  the  mimic  canvass  show 

His  calm,  benevolent  features  ;  let  the  light 


86  COMMENTARY    ON    ECCLESIASTES.  Chap.  II 

Stream  on  his  deeds  of  love  that  shunned  the  sight 
Of  all  but  Heaven ;  and  in  the  book  of  fame, 

The  glorious  record  of  his  virtues  write  ; 
And  hold  it  up  to  men,  and  bid  them  claim 
A  palm  like  his,  and  catch  from  him  the  hallowed  flame." 

The  Christian's  life  is  not  a  failure.  And  though 
"  there  is  no  profit  under  the  sun,''  there  is  profit  in  works 
done  for  God  and  heaven. 

II.  Property  should  be  used  with  reference  to  a  future 
life. 

What  shall  we  do  with  wealth  ?  is  often  a  more  difficult 
question   than,  how  shall   we   obtain   it  ?     To   provide  a 
competence  for  those  dependent  on  us,  if  we  are  able,  is 
a  Christian  duty.     But  poor  indeed  will  be  our  children 
if  they  enjoy  our  houses  and  lands,  and  know  not  the  God 
of  their  fathers.     God  is  the  portion  of  the  good.     But 
"upon  the  wicked  he  shall    rain   snares,  fire    and  brim- 
stone, and  an  horrible  tempest :  this  shall  be  the  portion 
of  their  cup."     How  sad  for  parents  to  provide  such   a 
portion — such   a   cup  for  their   offspring  when  they  sing 
with  the  Psalmist,  ''  The  Lord  is  the  portion  of  mine  in- 
heritance, and  of  my  cup  r     Yet  how  often  do  Christian 
parents  put  a  bitter  cup  to  the  lips  of  those  dearer  to  them 
than  life,  by  neglecting  to  point  them  prayerfully  to  the 
inlieritance  above  !     Solomon's  heart,  no  doubt,  felt  keenly 
sad  in  tracing  the  progress  of  his  imbecile  and  arrogant 
son,  now  thirty  or  forty  years  of  age.     He  looked  in  vain 
for  some  sign  of  promise.     Yet  his  houses,  pools,  vine- 
yards, orchards,  nay  his  kingdom  itself,  now  brought  to 
the  highest  pitch  of  prosperity,  was  soon  to  be  possessed 
and    managed    by    his    foolish    Rehoboam.       But    what 
wounded  his  heart  most  deeply  was,  that  his  own  youth- 
ful folly  had  brought  about  this  state  of  affairs.     He  had 
not  himself  loved  the  worship  of  Moloch  and  Milcom,  but 


Yer.  13-26.  COMMENTARY    ON    ECCLESIASTES.  87 

his  too  susceptible  heart  liad  been  captivated  by  the 
charms  of  one  who  did.  And  he  wedded  the  fair  Naa- 
mah,  an  idolatrous  Ammonite,  by  whose  blandishments 
his  heart  was  turned  away  from  God  to  her  own  base  and 
cruel  idolatry.  1  Kings  xi.  4-8.  It  was  under  the  influ- 
ence of  such  a  mother  that  the  young  foolish  prince  Re- 
hoboam  was  reared.  "  Yet,"  says  Solomon,  "  he  shall 
have  rule  over  all  my  labour  wherein  I  have  laboured  and 
showed  myself  wise  under  the  sun."  It  was  a  bitter  re- 
flection !  Could  he  have  seen  the  results,  he  would 
have  seen  Israel's  sun  setting  in- darkness  over  a  divided 
kingdom ! 

But  with  great  confidence  we  may  seek  for  God's  bless- 
ing upon  our  children,  if  we  show  them  that  we  love  them 
too  well  to  sacrifice  them  at  the  shrine  of  this  w^orld. 
Solomon  would  doubtless  have  given  his  kingdom  for  a 
wise  and  pious  son.  Let  us  not  seek  for  ourselves  or 
ours  a  portion  that  will  perish. 

"  In  it§  true  light  this  transient  hfe  regard : 
This  is  a  stale  of  trial,  not  reward. 
Though  rough  the  passage,  peaceful  is  the  port ; 
The  bliss  is  perfoci,  the  probation  short." 

Hannah  More. 


88  COMMENTARY   ON    ECCLESIASTES.  Chap.  III. 


CHAPTER    III. 


CONTENTS. 


This  chapter  advances  step  hy  step  from  the  iiiference  that  there  is  a  fu- 
ture judgment,  in  the  question,  "  What  profit  hath  a  man  of  all  his  la- 
hour  which  he  taketh  under  the  S7m  ?^ '  to  a  (Zeemve  declaration  that  there 
is  a  future  judgment.  This  declaration  comes  out  in  the  seventeenth  verse. 
As  the  rewards  of  this  life  are  unsatisfactory  [the  argument  is)  there  m.ust 
he  a  future,  lohere  all  will  he  made  right.  The  first  eight  verses  of  this 
chapter  teach  that  in  this  life  {''''imder  the  heaven^')  events  are  all  a'p- 
pointed  hy  Providence.  And  various  specifications  illustrating  this  truth 
are  given.  This  view  of  Providence  m,akes  it  still  more  evident  that  maiis 
reward  is  not  here,  for  labour  as  he  may,  sorrow  as  well  as  joy,  disap- 
pointment as  well  as  success,  follows.  Hence,  Solomon  reverts  to  the  orig- 
inal question,  with  a  slight  modification,  in  the  ninth  verse ;  "  What  profit 
hath  he  that  loorketh  in  that  wherein  he  lahoureth  T '  And  then  he  reverts 
again  to  his  own  ohservation,  as  it  toere  in  an  undertone,  {"  I  have  seen  the 
travail,''  &c.,  as  stated  in  the  second  chapter,)  Ver.  10. 

He  next  shoivs  that  all  these  things  have_  a  hearing  on  the  future  in  that 
eternity  to  which  all  things  are  made  beautifully  to  contribute  (11)  and 
that  God  the  universal  Sovereign  grasps  and  controls  the  ivhole,  and  will 
judge  all  men  righteously.   (14-17.)     Verses  12,  13,  are  parenthetical. 

In  the  last  part  of  the  chapter  (18-21)  we  are  taught  that  on  the  snppo- 
iition  of  there  being  no  her-eafter,  man  is  no  better  off  than  the  beasts  that 
perish,  and  should  enjoy  this  life  as  his  chief  good.  Thus  we  arc  brought 
^tep  by  step  from,  a  consideration  of  the  worthlessness  of  this  icorld,  and 
GodJs  adverse  2}rovidences,  to  the  necessity  of  a  future  state  and  the  cer- 
ainty  of  a  judgment. 

Analysis.  Verses  1-17. 

As  in  this  life  there  are  times  for  good  and  evil,  joy  and  sorrow ;   all 
beautiful  in  their  connections,  as  ordered  by  Providence ;  so  in  the  fu- 
ture judgment  it  will  be  the  time  for  rewarding  ''every  purpose  and 
every  work."     Every  thing  is  tending  to  a  great  and  solemn  future. 
Verses  1-8.  In  this  life  ("under  the  heaven,"  v.  1)  God  has  appointed 

times  for  prosperity  and  adversity,  which  we  cannot  change. 
9,  10.  These  verses  seem  to  be  a  parenthesis,  repeating  the  subject  un- 
der consideration. 


Ver.  1,2.  COMMENTARY    ON    ECCLESIASTES.  89 

11.  This  verse,  as  tliougli  immediately  following  the  8th,  says  that  while 
there  is  a  time  for  every  thing,  there  is  beauty  in  the  whole  arrange- 
ment, in  view  of  the  important  end;  and  each  thing  and  event  has 
reference  to  the  future ;   though  man  is  not  able  to  grasp  the  whole. 

12,  13.  These  verses  are  another  parenthesis,  repeating  the  recommen- 

dation of  cheerful  benevolence  and  grateful  enjoyment.     See  ii.  24. 
14-17.  God  the  universal  Sovereign  grasps  and  controls  the  whole  ;  and 
will  judge  all  men  righteously. 

EXPOSITION. 

1.  To  every  tiling  there  is  a  season,  and  a  time  to  every  pur- 
pose under  the  heaven. 

If  there  is  any  difference  between  the  words  rendered 
season  and  time,  the  former  has  more  reference  to  the  ap- 
pointment of  God  than  the  latter.  Hengstenberg  says 
that  there  is  no  difference  in  their  meaning.  Perhaps, 
however,  the  former  means,  in  this  place,  a  time  appointed 
by  God,  a  set  time ;  and  the  latter,  a  time  chosen  by 
man,  a  fit  time.  God  appoints  all  things,  even  those 
which  are  brought  about  by  the  agency  of  man.  But  it 
becomes  man  to  improve  his  opportunities.  God^s  ap- 
pointed season  is  our  favourable  time  for  accomplishing 
our  desires  or  purposes,  provided  those  desires  or  purposes 
are  in  accordance  with  his  will.  God's  foreordination 
and  man's  accountability  are  both  taught  in  this  chapter, 
though  short-sighted  man  sometimes  pronounces  them  in- 
consistent and  contradictory.  This  verse  contains  a  gen- 
eral proposition,  and  the  seven  next  following  are  specifi- 
cations. 

2.  A  time  to  he  horn,  and  a  time  to  die  ;  a  time  to  plant,  and 
2  time  to  pluck  up  that  which  is  pdanted. 

God  controls  the  time  of  our  birth  and  death.  Job 
asks,  "Is  there  not  an  appointed  time  to  man  upon 
earth?"  Job  vii.  1.  Some  interpreters  apply  this  and 
the  following  specifications  to  individuals ;  some  to  the 
chu)ch ;  and  others,  to  nations.     The  birth  and  death  of 

12 


UO  COMMENTARY   ON    ECCLESIASTES.  Chap.  III. 

nations  is  really  as  much  under  the  control  of  God  as  is 
the  birth  and  death  of  an  individual.  Hengstenberg  says, 
that  usage  would  render  the  infinitive  here  translated,  "  to 
be  born,"  in  the  active  voice,  to  bear.  But  though  usage 
may  suggest  this  rendering,  to  be  born  is  the  real  contrast 
to  the  phrase  to  die,  and  therefore  to  be  preferred.  There 
is  a  time  for  individuals  to  be  born,  and  a  time  for  them  to 
die,  so  there  is  a  time  for  nations  to  rise  and  a  time  for 
them  to  decline  and  perish.  There  is  a  time  for  man  to 
sow  wheat,  and  gather  a  harvest;  to  plant  trees,  and  to 
destroy  a  forest.  So  there  is  a  time  for  God  to  plant  a 
nation,  and  to  pluck  it  up  or  destroy  it.  The  Psalmist 
says  to  God,  in  reference  to  Israel,  "  Thou  didst  drive  out 
the  heathen  with  thy  hand,  and  plantedst  them.''''  Ps.  xliv. 
2.  Also,  he  says  of  Israel,  under  the  emblem  of  a  vine, 
"  Thou  hast  brought  a  vine  out  of  Egypt ;  thou  hast  cast 
out  the  heathen,  and  planted  it."  Ps.  Ixxx.  8.  God 
planted  Israel,- — he  plucked  up  the  nations  of  Canaan. 

3.  A  time  to  hill,  and  a  time  to  heal:  a  time  to  break  down, 
and  a  thne  to  build  up. 

Taken  in  reference  to  individuals,  this  passage  means, 
there  -is  a  tinie  for  executing  criminals,  or  destroying 
enemies ;  and  a  time  for  saving  life,  and  healing .  the 
wounded.  The  primary  meaning  of  to  heal,  in  the 
Hebrew,  is,  to  sew,  and  a  secondary  meaning  is  to  heal  a 
wound,  which  is  often  done  by  sewing  it.  Also,  there  is 
a  time  to  break  down  a  house  or  city,  and  to  build  the 
same. 

Taken  in  reference  to  nations,  the  passage  teaches  that 
there  is  a  time  for  God  to  destroy  or  to  save  a  nation ; — 
to  break  it  down  by  his  judgments  and  to  build  it  up  with 
his  favour.  God  says  to  Israel  in  reference  to  his  dealings 
with  them  as  a  nation,  "  I  kill,  and  I  make  alive :  I  wound, 


Ver.  4.  COMMENTARY   ON   ECCLESIASTES.  91 

and  I  heal :  neither  is  there  any  that  can  dehver  out  of 
my  hand."  Deut.  xxxii.  39.  In  Jeremiah  xviii.  7,  9, 
God  represents  himself  as  speaking  "  concerning  a  nation, 
and  concerning  a  kingdom,  to  pluck  up,  and  to  pull  down, 
and  to  destroy  it; — and  concerning  a  nation,  or  concern- 
ing a  kingdom,  to  build  and  to  plant  it."  He  alone  can 
"  break  down  "  and  "  build  up  "  a  nation. 

4.  A  time  to  zveep,  and  a  time  to  laugh  ;  a  time  to  mourn,  and 
a  time  to  dance. 

Times  of  adversity  and  of  prosperity  give  rise  to  weep- 
ing and  laughing.  And  the  orientals  showed  their  sorrow 
and  their  joy  by  pitiful  dirges  and  dancing.  The  word 
translated  "  mourn,"  means  to  mourn  in  a  kind  of  plain- 
tive song,  like  that  of  the  mourning  women  who  were  em- 
ployed at  funerals  for  the  purpose.  The  word  translated 
"dance,"  corresponds  with  the  words  "leap,  jump,  skip." 
Jesus  likens  the  generation  to  whom  he  came,  to  children 
sitting  in  the  market-place,  and  saying  to  their  fellows, 
"  We  have  piped  unto  you,  and  ye  have  not  danced ;  we 
have  mourned  unto  you,  and  ye  have  not  lamented." 
There  is  certainly  no  warrant  in  this  passage  of  Scripture 
for  promiscuous  dancing. 

There  are  joyful  times  when  weeping  would  be  alto- 
gether inappropriate. — "  How  can  the  children  of  the 
bride-chamber  fast  when  the  bridegroom  is  with  them  ?" 
And  it  is  equally  incongruous  to  sing  songs  of  joy  when 
in  deep  affliction. — How  could  the  captive  Jews  sing  the 
Lord's  sons;  in  a  strangle  land  ?  It  was  in  vain  that  their 
enemies  required  of  them  mirth  :  they  hung  their  harps 
upon  the  willows. 

This  verse  seems  to  apply  to  individuals  rather  than  to 
nations;  though  there  are  times  of  national  joy  and  na- 
tional grief,  publicly  expressed  by  the  people. 


92  COMMENTARY   ON   ECCLESIASTES.  Chap.  III. 

5.  A  time  to  cast  away  stones,  and  a  time  to  gather  stones 
together  ;  a  time  to  embrace,  and  a  time  to  refrain  from  embrac- 
ing. 

There  is  a  time  to  destroy  monuments,  and  a  time  tc 
build  them.  "The  statue  reared  one  day  will  be  thrown 
into  the  river  another,  and  the  trophy  commenced  by  one 
conqueror  will  owe  its  completion  to  his  rival  and  sup- 
planter."* 

Jesus  said  to  his  inquiring  disciple,  "  Seest  thou  these 
great  buildings  ?  there  shall  not  be  left  one  stone  upon  an- 
other, that  shall  not  be  thrown  down."  Mark  xiii.  2. 
Hengstenberg  says,  in  applying  this  to  nations ;  "  God 
scattered  stones  by  the  hands  of  the  Chaldeans :  through 
his  servant  Cyrus  he  gathered  them  together."  There  is 
"  a  time  to  embrace,"  when  friends  meet  in  gladness ; — "  a 
time  to  refrain  from  embracing,"  when  friends  must  be 
separated,  by  death  or  otherwise.  It  is  in  the  Lord's  em- 
brace, however,  that  his  church  is  held  when  she  is  true 
to  him ;  and  he  repels  her  from  his  arms  when  she  apos- 
tatizes. The  nation  that  is  exalted  in  righteousness  God 
holds  in  his  arms ;  the  wicked  nation  he  abhors. 

6.  A  time  to  get,  and  a  time  to  lose ;  a  time  to  keep,  and  a 
time  to  cast  aivay. 

There  are  times  when  men  seek  earthly  gain  ;  there  are 
times  when  they  lose  all  their  treasures.  Sometimes  they 
seek  the  Lord ;  again  they  lose  the  evidences  of  his  love. 
Sometimes  they  keep  (guard)  their  hearts  with  all  dili- 
gence ;  and  then  they  cast  away  their  watchfulness.  Or, 
some  men  keep  God's  law :  others  cast  away  his  precepts. 
But  this  also  applies  to  the  Lord's  dealings  with  men. 
Sometimes  he  seeks  them  out  to  bless  them ;  and  then  is 
the  time  of  his  merciful  visitation.     Sometimes,  when  after 

*  Hamilton. 


Veh.  7,8.  COMMENTARY   ON    ECCLESIASTES.  93 

mercies  bestowed  men  continue  obstinate  and  rebellious, 
he  says,  "  Let  them  alone."  He  keeps  his  people  as  his 
peculiar  treasure;  and  he  casts  away  the  wicked  as  dross. 
That  will  be  a  blessed  keeping,  and  a  fearful  casting  away, 
when  Jesus  shall  say,  "  Come,  ye  blessed. — Depart,  ye 
cursed."     God  keeps  one  nation,  and  casts  away  another. 

7.  A  time  to  rend,  and  a  time  to  sew  ;  a  time  to  keep  silence, 
and  a  time  to  speak. 

There  is  a  time  to  rend  the  garments,  in  grief,  as  was 
customary;  and  a  time  to  keep  silence,  for  the  same  rea- 
son when  grief  was  excessive,  as  Job's  friends  did  when 
they  saw  his  misery.  There  is  also  a  time  to  sew  the 
rent  garment,  when  joy  is  restored;  and  cheerfully  to  dis- 
course when  sorrow  has  passed  away.  This  may  also  be 
referred  to  nations,  when  there  is  general  grief  or  rejoic- 
ing. 

8.  A  time  to  love,  and  a  time  to  hate  ;  a  time  of  tvar  and  a 
time  of  peace. 

There  is  a  time  when  individuals  and  nations  have  feuds, 
and  a  time  when  they  live  together  in  harmony.  Some- 
times God's  people  are  hated  and  persecuted,  and  again 
even  their  enemies  are  made  to  be  at  peace  with  them. 
Sometimes  God  shows  his  love  to  nations,— sometimes  his 
displeasure.  Sometimes  he  scourges  them  with  war, — 
sometimes  he  blesses  them  with  peace.  How  sweet  is 
peace !  May  all  our  labours  end,  as  does  this  list,  in 
peace.  Life  is  the  fit  time, — the  set  time, — the  fixed  time, 
— the  ordained  time,  for  us  to  prepare  for  a  glorious  im- 
mortality. And  man  is  the  more  inexcusable  for  misim- 
proving  his  times  and  neglecting  his  opportunities,  in  that 
there  is  a  set  time  for  every  work. 


94  COMMENTARY   ON   ECCLESIASTES.  Chap.  IIL 

9.  What  profit  hath  he  that  worketh  in  that  whereiri  he  la- 
houreth  ? 

This  verse  and  the  next  seem  to  be  thrown  in  as  a  pa- 
renthesis. It  is  as  though  Solomon  said,  ("  I  wish  you  to 
keep  the  subject  on  which  I  am  treating  in  view,  viz.,  that 
there  is  no  profit  in  the  ever-varying  works  and  scenes  of 
this  workl.  Under  the  appointment  of  Providence,  man 
is  born,  and  dies ; — he  plants,  and  plucks  up  ; — he  kills, 
and  heals; — he  breaks  down,  and  builds  up; — he  weeps, 
and  laughs, — mourns,  and  dances ;  but  is  not  profited.") 
He  then  adds,  as  though  calling  attention  again  to  his  own 
experience  as  recorded  in  the  second  chapter : 

10.  I  have  seen  the  travail  ivhich  God  hath  given  to  the  sous 
of  men  to  he  exercised  in  it. 

("  I  would  again  remind  you  of  what  I  have  experienced 
and  related  of  the  worthlessness  and  vexation  of  life.") 
Thus  Solomon  prepares  the  way  for  pointing  to  a  glorious 
future  as  the  real  object  of  this  life. 

11.  He  hath  made  everything  beautiful  in  his  time :  also  he 
hath  set  the  world  in  their  heart,  so  that  no  man  can  find  out  the 
work  that  God  maketh  from  the  beginning  to  the  end. 

This  is  a  remarkable  passage  of  Scripture.  It  has  greal 
depth  and  force,  and  seems  to  prepare  the  way  for  a  full 
avowal  of  Solomon's  belief  in  a  future  judgment.  It  is  a 
declaration  of  a  future  eternal  state,  and  of  the  bearing  of 
the  present  upon  the  future.  Our  translation  is  obscure, 
and  the  English  reader  has  therefore  difficulty  in  under- 
standing it.  Our  translation  would  seem  to  amount  to 
this : — God  has  made  everything  beautiful  in  his  great 
plan,  could  we  see  it  all :  but  men  are  so  engrossed  in  the 
world  that  it  prevents  them  from  finding  out  God's  whole 
work.     But  the  original  presents  a  most  beautiful  and  im- 


Ver.  11.  COMMENTARY   ON   ECCLESIASTES.  95 

portant  idea.  Dr.  James  Hamilton  translates  it  thus. 
"  He  hath  made  everything  beautiful  in  his  time,  and  in 
the  heart  of  everything  he  hath  set  an  eternity :  so  that 
no  man  can  find  out  from  the  beginning  to  the  end  any 
work  that  God  maketh — any  process  that  God  conduct- 
eth."  This  free  translation  probably  gives  the  true  mean- 
ing. The  word  rendered  "  world  "  in  our  translation,  is 
rightly  rendered  eternity,  or  the  hidden  time,  (etli  hao- 
1am.)  Many  able  critics  contend  for  this  meaning.  Ge- 
senius  defines  it,  "  remote  time,  eternity,  everlasting.'^ 
Hengstengberg  says,  cbu?  (aolam)  is  never  used  in  the  en- 
tire Old  Testament  in  any  other  sense  than  of  '  unmeasured 
time  '  and  of  '  eternity  :'  and  in  this  book  above  all  is  it 
employed  in  the  signification  '  eternity.'  "  God  hath  set 
the  hidden  eternity  in  the  heart  of  everything : — he  hath 
given,  as  it  were,  to  inanimate  things  a  longing  for  the 
future,  and  a  purpose  to  fulfil  a  future  destiny.  Every- 
thing has  a  future  errand,  and  till  that  errand  is  done  no 
man  can  find  out  anything  that  God  designs  to  accomplish 
by  it.  No  one  can  see  "  from  the  beginning  to  the  end," 
or  the  whole  plan.  To  every  incident  God  has  given  not 
only  its  immediate  effect,  but  also  its  remoter  consequences, 
stretching  far  into  the  future.  God  has  set  eternity  in 
the  heart  of  everything,  as  he  has  set  in  the  heart  of  an 
apple  a  seed,  which  is  to  produce  a  future  tree.  Meta- 
phorically, "  heart "  means  the  middle  or  midst.  Thus 
Absalom  was  in  the  midst  (Jieart,  Heb.)  of  the  oak.  2 
Sam.  xviii.  14.  "  The  depths  were  congealed  in  the  heart 
of  the  sea."     Ex.  xv.  8. 

Solomon  had  sought  to  make  everything  beautiful  in 
his  time;  but  what  was  crooked  he  could  not  make 
straight;  and  he  found  in  the  end  disappointment.  But 
God  makes  all  things  beautiful  in  his  time.  When  he 
had  completed  his  creation,  all   things  were  "  very  good ;" 


96  COMMENTARY   ON   ECCLESIASTES.  Chap.  III. 

and  he  pronounced  them  so.  And  at  the  winding  up  of 
all  earthly  things  he  will  look  upon  his  works,  and,  as 
before,  declare  them  "  very  good."  And  could  we  see  it 
all,  "from  the  beginning  to  the  end,"  as  he  sees  it,  every- 
thing would  appear  beautiful  to  us  also.  In  verses  2—8 
many  things  are  mentioned  that  do  not  seem  beautiful  or 
desirable,  but  in  the  great  machinery  of  the  universe  they 
all  have  their  place,  and  further  the  great,  good,  "  beauti- 
ful," glorious  whole.  As  links  in  the  great  chain  they  are 
indispensable. 

12.  I  hioiv  that  there  is  no  good  in  them,  but  for  a  man  to 
rejoice,  and  to  do  good  in  his  life. 

13.  And  also  that  every  man  should  eat  and  drink,  and  enjoy 
the  good  of  all  his  labour,  it  is  the  gift  of  God. 

These  verses  seem  to  be  a  parenthesis.  There  is  no 
good  for  man  in  earthly  things,  except  to  use  them  joy- 
fully and  to  do  good  with  them.  As  man  has  not  his  des- 
tiny in  his  own  hands,  it  becomes  him  to  "  trust  in  the 
Lord  and  do  good."  Doing  good  should  always  accom- 
pany the  enjoyment  of  God's  favours,  that  we  may  resem- 
ble our  heavenly  Father,  who  makes  his  sun  to  rise  on 
evil  and  good  men,  and  who  sends  rain  upon  the  just  and 
the  unjust. 

14.  /  knoto  that  whatsoever  God  doeth,  it  shall  be  for  ever : 
nothing  can  be  put  to  if,  nor  any  thing  taken  from  it ;  and  God 
doeth  it,  that  men  should  fear  before  him. 

This  verse  is  connected  in  sense  with  the  eleventh. 
As  man  cannot  find  out  from  the  beginning  to  the  end 
God's  work,  so  he  can  put  nothing  to  it,  nor  can  he  take 
any  thing  from  it.  God  is  independent  of  men.  And 
yet  he  uses  men  as  his  instruments.  His  counsels  will 
stand,  and  he  will  do  all  his  pleasure.  Luther  says, 
"  Why  does  God  afflict  men  with  such  countless,  varied, 


Ver.  15.  COMMENTARY    ON    ECCLhlSlASTES.  97 

and  great  cares  of  government,  of  household,  of  trade,  of 
business,  compelling  them  to  run  and  race,  and  ride  and 
drive,  and  travel  by  land  and  water,  and  often  to  risk 
their  lives,  whilst  he  has  kept  in  his  own  hands  the  right 
moment  when  any  thing  shall  take  place,  and  all  the  rest 
is  in  vain  ?  The  answer  is  :  In  order  that  men  may  fear 
him ;  that  they  might  keep  his  first  commandment ;  that 
he  may  remain  Lord  and  God,  and  that  all  may  recog- 
nise him  to  be  God :  further,  that  we  may  all  learn 
thorough  and  hearty  obedience  and  humility,  and  begin 
nothing  trusting  to  our  own  wisdom,  thoughts,  abilities; 
as  St.  Paul  admonishes  the  Romans  in  chapter  ix.  16, 
saying — '  It  is  not  in  him  that  willeth,  nor  in  him  that 
runneth,  but  in  God,  who  showeth  mercy.'  God  doeth 
it  that  men  should  fear  before  him."  The  fear  of  the 
Lord,  is  an  expression  employed  several  times  in  this 
book,  and  frequently  throughout  the  Scriptures.  It  is 
said  to  be  "  the  beginning  of  wisdom."  It  is  equivalent 
to  true  piety  and  religion.  The  sum  of  the  duty  of  man 
is,  to  "  fear  God,  and'keep  his  commandments."  Chapter 
xii.  13.  This  fear  is  not  terror.  It  is  a  holy  disposition 
of  soul  whereby  we  are  inclined  to  obey  God.  It  evinces 
itself  in  dreading  God's  displeasure,  in  desiring  his  favour, 
in  admiring  his  attributes  and  works,  in  submitting  to  his 
will,  in  being  grateful  for  his  favours,  in  worshipping  with 
reverence,  and  in  obeying  his  commands  conscientiously. 
He  is  a  child  of  God  who  has  this  filial  fear. 

15.  Tliativhich  hath  been  is  now ;  cmd  that  u'JiicIi  is  to  be  hath 
already  been ;  and  God  requireth  that  winch  is  jmst. 

This  is  said  of  God.  He  views  the  past,  present,  and 
future,  at  a  glance.  God's  purposes  are  unchangeable, 
and  his  works  are  ever  before  him.  "  One  day  is  with 
the  Lord  as  a  thousand  years,  and   a   thousand  years   as 

13 


98  COMMENTARY   ON   ECCLESIASTES.  Chap.  III. 

one  day."  There  is  no  deficiency  with  God — no  redun- 
dancy. "  His  work  is  perfect."  He  will  make  all  that 
appears  wrong  in  this  world  right  at  last.  Here  we  cast 
a  glance  beyond  things  and  labours  "  under  the  sun.' 
We  look  into  God's  past  and  future  eternity.  "  God  re- 
quireth  that  which  is  past" — is  rendered  by  Hengsten- 
berg,  "  God  seeketh  the  persecuted."  He  thinks  that  this 
translation  is  in  harmony  with  the  other  part  of  the  verse, 
because  the  Divine  preordination  is  brought  forward  as  a 
consolation  to  the  afflicted.  He  thinks  that  this  fifteenth 
verse  forms  a  link  of  transition  to  the  16th  and  17th.  But 
the  passage  may  be  translated  literally,  "  God  requireth 
{calleth  back)  that  which  is  chased  away."  If  applied  to 
fame,  it  means  that  which  seems  to  us  chased  away  and 
.lost.  God's  calling  it  back  means  his  bringing  it  forward 
at  last  as  a  part  of  his  glorious  plan,  or  as  a  witness  at  the 
judgment.  In  this  view  of  the  subject,  the  verse  also 
forms  a  link  of  transition  to  the  next  two  verses,  which 
lead  us  to  the  judgment.  God  calls  back  the  past,  and 
connects  it  in  all  its  bearings  with  the  future. 

IG.  ^  And,  moreover,  I  saiv  under  the  sun  the  j^lace  of  judg 
ment,  that  zvickedness  was  there  ;  and  the  2:>lace  of  righteousness, 
that  iniquity  was  there. 

17.  I  said  in  mine  heart,  God  shall  judge  the  righteous  and 
the  wicked:  for  there  is  a  time  there  for  every  i^urpose,  and  for 
every  ivork. 

Solomon  had  seen  earthly  judges  partial  and  unright- 
eous; wronging  the  innocent  and  clearing  the  guilty. 
And  God  seems  to  be  like  them,  if  we  look  no  further 
than  this  world.  But  there  is  no  such  injustice  with  him. 
Solomon  knew  that  there  was  a  future  judgment  when  all 
would  be  rectified;  and  he  now  comes  (v.  17)  to  the 
great  utterance  of  his  heart.  "  I  said  in  mine  heart,  God 
shall  judge  the  righteous  and  the  ivickedj'     The  great 


Yer.  16,17.  COMMENTARY   ON   ECCLESIASTES.  99 

idea  is  here  fully  brought  out,  for  which  he  had  been  pre- 
|iaring  the  minds  of  his  hearers,  viz. :  Since  there  is  in- 
completeness, and  crookedness,  and  sorrow,  and  injustice 
"under  the  sun;"  and  man  labours  in  vain  if  his  prospects 
terminate  with  this  life;  there  must  be  a  future  judgment 
of  the  righteous  and  wicked ;  there  is  a  future  judgment. 
This  future  judgment  will  have  its  place  and  time,  as  well 
as  things  "  under  the  sun,'''' — as  well  as  corrupt  earthly 
courts, — as  well  as  our  birth,  death,  joys  and  sorrows. 
As  there  is  a  time  here  "  under  the  heaven,"  so  there  is  a 
time  the}-e  (for  judging  every  work.) 

Bishop  Patrick  says,  "  The  last  words  of  this  verse 
may,  in  my  judgment,  be  thus  most  literally  translated  out 
of  the  Hebrew: — 'There  is  time  for  (judging)  every 
purpose,  and  every  work  there.'  "  But  the  bishop  makes 
the  word  "  there''''  refer  to  the  corrupt  courts  of  the  pre- 
ceding verse,  as  though  it  meant  there  is  time  for  judging 
every  purpose  and  work  transacted  in  those  courts : 
whereas,  the  word  "there"  seems  to  refer  to  the  final 
judgment.  "There  is  a  time  for  (judging)  every  pur- 
pose, and  every  work,  there,"  at  the  final  judgment. 
The  bishop's  translation  seems  to  be  accurate,  but  his  ap- 
plication of  the  word  "  there"  is  less  consistent  with  the 
great  idea  to  be  brought  out,  than  if  applied  to  the  judg- 
ment-seat at  the  great  day.  May  we  not  imagine  Solo- 
mon pointing  his  finger  upward  as  he  pronounced  this 
word  ?  "  God  shall  judge  the  righteous  and  the  wicked : 
for  there  is  a  time  there  for  (judging)  every  pur- 
pose," &c. 

To  recapitulate.  Solomon  begins  with  occurrences 
known  to  all; — God's  sovereignty  is  seen  in  our  birth, 
death,  sorrow,  joy,  meeting,  parting  ; — in  public  events — 
breaking  down,  building  up,  war  and  peace.  Passing 
over  the  impotence  and  helplessness  of  the  creature,  he 


100  COMMENTARY   ON   ECCLESIASTES.  Chap.  IH. 

saw  how  glorious  was  that  Omnipotence  which  held  in 
hand  the  guiding  reins  of  ponderous  orbs  and  mighty  inci- 
dents, and  at  the  predestined  moment  would  bring  the 
chariot  of  his  sovereignty  to  its  triumphal  goal  in  the  far- 
off  eternity.  He  saw  the  wisdom  which  had  "  made 
every  thing  beautiful  in  his  time."  And  he  saw  that  all 
things  would  terminate  in  a  righteous  ajvard ;  that  God 
would  justify  himself  in  the  eyes  of  the  universe. 

SUGGESTED   REMARKS. 

I.  God  is  a  Sovereign,  working  all  things  according  to 
his  own  eternal  plan. 

This  is  one  of  the  great  truths  of  Revelation ;  and  here 
it  is  taught  with  clearness.  "  Whatsoever  God  doeth  it 
shall  be  for  ever :  nothing  can  be  put  to  it,  nor  anything 
taken  from  it."  "  God  maketh  (his  work)  from  the  be- 
ginning to  the  end."  It  reaches  from  eternity  to  eternity. 
With  whom  took  he  counsel  when  he  planned  the  universe  1 
Who  helps  him  in  the  execution  of  his  plans  ?  Angels 
and  men  are  his  instruments.  He  made  them, — he  em- 
ploys them, — and  he  will  award  to  them  their  dues.  But 
they  cannot  add  to  his  essential  glory.  They  cannot  stop 
the  progress  of  his  chariot.  We  are  surprised  at  sudden 
and  unexpected  events.  But  "  known  unto  God  are  all 
his  works  from  the  beginning  of  the  creation."  He  does 
"  what  his  hand  and  his  counsel  determined  before  to  be 
done."  He  cannot  be  surprised,  for  all  things  are  always 
present  to  his  mind.  This  is  a  consoling  truth.  Is  it  not 
much  more  consolatory  to  believe  that  God  so  arranges 
human  affairs  that  they  cannot  be  changed  for  the  better, 
than  that  the  universe  is  "  a  mighty  maze,  and  all  without 
a  plan," — than  to  believe  that  Providence  is  taken  by  sur- 
prise at  the  turning  up  of  events  which  he  did  not  order ; 
and  that  the  Infinite  Mind  sees  the  future  only  in  its  dim 


Ver.  1-17.  COMMENTARY    ON    ECCLESIASTES.  101 

and  dusky  outlines  ?  If  there  is  a  clear  and  indisputable 
truth  in  God's  word,  this  is  one,  viz.:  That  "  God  hath 
foreordained  for  his  own  glory  whatsoever  comes  to  pass ; 
yet  not  so  as  to  make  God  the  author  of  sin,  or  to  do  vio- 
lence to  the  will  of  the  creature,  or  to  destroy  the  con- 
tingency of  second  causes."  In  the  arms  of  such  a  God 
we  can  repose  in  safety.  Such  a  Father  will  uphold  our 
footsteps  in  the  hour  of  danger. 

"  Chained  to  his  throne  a  volume  lies, 
With  all  the  fates  of  men, 
With  every  angel's  form  and  size 
Drawn  hy  the  eternal  pen. 

'His  providence  unfolds  the  book, 

And  makes  his  counsels  shine  : 

Each  opening  leaf,  and  every  stroke, 

Fulfils  some  deep  design. 
*  *  -x- 

"  Nor  Gabriel  asks  the  reason  why, 
Nor  God  the  reason  gives ; 
Nor  dares  the  favourite  artgel  pry 
Between  the  folded  leaves." 

11.  Every  thing  is  beautiful,  as  managed  by  God  for 
some  great  end  ;  and  having  in  its  heart,  as.  set  there  by 
hi?n,  a  glorious  future.  Many  objects  seem  to  us  now 
anything  but  beautiful.  The  storm  that  breaks  the  forest 
and  desolates  the  city  is  sublime  in  its  terrific  grandeur. 
But  to  us  it  is  not  beautiful.  Sickness,  and  tears,  and  woe, 
and  death,  have  no  beauty  for  morta'l  eyes.  Joseph's  coat 
of  many  colours,  in  which  his  young  and  guileless  heart 
exulted,  was  once  beautiful.  But  was  it  beautiful  to  a 
parent's  eye  when  besmeared  with  blood,  and  rent,  and 
draggled  in  the  dust?  No,  to  Jacob's  eye  it  was  the 
saddest  of  sights.  It  made  him  mourn  in  sackcloth,  and 
say,  "  I  will  go  down  into  the  grave  unto  my  son  mourn- 
ingi" 


102  COMMENTARY    OX    ECCLESIASTES.  Chap.  III. 

But  could  Jacob  have  seen  as  God  saw; — could  he 
have  looked  forward  and  beheld  the  whole  as  he  afterward 
beheld  it,  that  bloody  coat  would  have  been  the  herald  of 
his  son's  promotion  ;  of  his  vestures  of  fine  linen  ;  of  the 
golden  chain  of  his  office  in  Pharaoh's  court. 

And  as  we  look  upon  the  toils  and  crosses  and  tears  of 
loved  ones,  beloved  of  God;  we  see  the  precursors  of 
their  elevation  in  robes  of  white,  washed  in  the  blood 
of  the  Lamb.  If  we  could  see  the  ivhole  instead  of  a 
part  of  God's  providence,  the  dark  cloud  would  be  tinged 
with  rainbow  beauty.  We  see  but  a  part  of  the  ma- 
chinery of  the  universe;  but  could  we  see  the  whole,  the 
fitting  together  of  every  part,  and  its  subserviency  to  the 
great  whole,  it  would  cause  us  to  admire,  as  beyond 
description  beautiful  the  intricate  wheels  of  providences 
working  out  one  grand  and  glorious  destiny.  And  there 
is  in  every  thing  a  heart.  Eternity  is  in  that  heart.  All 
earthly  things,  even  the  most  insignificant,  are  agents  in 
bringing  about  the  glorious  consummation,  "  a  new  heaven 
and  a  new  earth,  wherein  dwelleth  righteousness ;"  or  to 
hasten  the  terrible  infliction  on  "  the  vessels  of  wrath." 
"  Wherever  we  look,  above,  beneath,  around,  within  us ; 
on  the  animated  or  inanimate  creation ; — on  nature,  in  her 
individuals  or  aggregates — in  her  minutest  particles  or 
mightiest  masses,  we  behold,  in  ea<3h,  a  design  beyond 
itself, — a  scheme  not  fully  developed;  a  goal  not  yei 
reached ;  an  ultimate  purpose  yet  unattained."* 

The  goal  is  not  yet  reached,  but  we  are  hastening 
toward  it.  And  as  eternity  is  in  the  heart  of  even  inani- 
mate things,  how  much  more  should  our  hearts  anticipate 
eternity  !  Shall  immortal  man  have  no  higher  regard  for 
the  future  than  the  beasts  that  perish  ?  If  other  things 
are  linked  to  eternity,  how  much  more  is  man.  Solemn 
*  Dr.  Lewis  W.  Green. 


Ver.  1-17.  COMMENTARY    ON    ECCLESIASTES.  lOo 

indeed  is  our  work.     Every  thing  that  we  do  is  big  with 
the  future.     Heaven  or  hell  is  created  every  hour. 

III.  We  must  avail  ourselves  of  the  right  time  to  do  the 
work  of  that  time.  Not  only  has  God  made  everything 
beautiful  in  his  time,  but  man  has  his  time,  in  which  he  is 
to  do  his  work,  and  to  make  it  beautiful.  "  There  is  a 
time  for  every  work  under  heaven."  (Ver.  1.)  As  God 
has  chosen  the  appropriate  time  to  do  his  work,  so  he  has 
pointed  to  the  proper  time  in  which  we  are  to  do  ours. 
God  has  done  all  his  work  at  the  right  time.  The  crea- 
tion of  the  world, — its  destruction  by  the  deluge, — the  call 
of  Abraham, — the  coming  of  the  glorious  Messiah, — the 
Reformation, — the  discovery  and  opening  up  of  the  Ameri- 
can continent, — all  the  revolutions  recorded  in  history, — 
and  the  spread  of  the  gospel; — have  been  in  the  right 
time.  The  millennium  will  take  place, — the  world  will 
end, — and  the  judgment  day  will  come,  at  the  right  time. 

But  God  has  called  on  us  to  do  our  work  in  the  right 
time.  We  must  sow  in  seed-time  if  we  would  reap  a  har- 
vest. And  we  must  sow  to  the  Spirit  while  the  Spirit 
strives  with  us,  if  we  would  reap  life  everlasting.  Before 
he  closes  his  sermon,  Solomon  tells  us  what  is  the  right 
time  to  serve  God.  "  Remember  now  thy  Creator  in  the 
days  of  thy  youth.^''  Jesus  now  stands  at  the  door,  and 
knocks.  And  now  is  our  favourable  time,  the  time  of  our 
visitation.  "  Behold,  now  is  the  accepted  time  ;  behold, 
now  is  the  day  of  salvation."  It  was  Noah's  time  to  enter 
the  ark  when  the  ark  was  finished,  and  ere  the  door  was 
shut.  It  was  the  time  when  others  ought  to  have  en- 
tered. 

It  was  Abraham's  time  to  believe,  and  to  sojourn  in  the 
land  of  promise  when  God  called  him.  It  was  the  time 
for  Peter  and  James  and  John,  when  Jesus  said  to  them, 


104  COMMENTARY    ON    ECCLESIASTES,  Chap.  III. 

"  Follow  me,"  to  rise,  leave  all,  and  follow.  Had  they  re- 
fused, the  great  mercy  of  being  his  disciples  and  sharing 
in  his  glory,  would  have  been  for  others,  not  for  them. 
It  was  the  time  for  Lydia  to  have  her  heart  opened  when 
Paul  proclaimed  the  messages  of  salvation  in  the  little 
prayer-house  on  the  banks  of  the  Strymon.  It  was  the 
time  for  blind  Bartimeus  to  receive  his  sight  and  follow 
Jesus  in  the  way,  when  Jesus  was  passing  by.  All  the 
saints  in  heaven  had  their  time,  which  they  improved. 
All  the  lost  in  hell,  (who  heard  the  gospel,)  had  their  time 
of  gracious  visitation,  which  they  neglected.  To  the 
reader  Jesus  is  offered  noiv.  "  Now  is  the  accepted  time ; 
behold,  now  is  the  day  of  salvation."  It  may  be  the  last 
opportunity  to  believe  and  be  saved.  "  To-day,  if  ye  will 
hear  his  voice,  harden  not  your  hearts." 


Analysis.  Verses  18-22. 
Solomon  here  returns  to  his  theme,  the  worthlessuess  of  life  without 
a  hereafter. 
Verses  18-21.   If  there  is  no  hereafter,  the  condition,  life,  death,  and 

termination  of  man  and  beast  are  alike  ;  and  no  one  can  know  that 

man  has  any  preeminence  over  a  beast. 
22.  Hence  present  joy  in  one's  work  is  best,  as  this  is  all  the  poi-tion 

that  he  has,  if  there  is  no  hereafter. 
But  Solomon  intimates  (v.  21 )  that  the  soul  of  man  rises  to  G-od  its 

Maker,  and  that  the  soul  of  the  beast  returns  to  the  earth,  or  to 

non-existence. 

EXPOSITION. 

This  passage  has  been  claimed  by  infidels  themselves  as 
teaching  that  there  is  no  future  state  of  existence.  Let  it 
stand  out  isolated,  and  its  teachings  would  be  that  of  the 
darkest,  gloomiest  infidelity.     It  would  dash  to  the  ground 


Ver.  18.  COMMENTARY    ON    ECCLESIASTES.  105 

all  our  hopes  of  the  future.  But  let  it  be  (as  it  is)  a  link 
in  the  golden  chain  of  reasoning  which  pervades  this  book, 
and  it  teaches  the'  very  contrary ; — it  tells  of  immor- 
tality ! 

After  the  sublime  announcements  in  the  previous  part 
of  the  chapter,  leading  the  mind  step  by  step  to  the  judg- 
ment; Solomon  certainly  does  not  in  the  remaining  verses 
of  this  chapter  unsay  all  that  he  had  said,  and  tell  us  that 
man  and  beast  are  alike,  and  end  their  existence  alike  at 
death.  But  he  returns  again  to  the  point  to  be  illustrated, 
viz. :  If  there  be  no  future  life,  all  things  "  under  the  sun  " 
are  without  value : — there  is  no  value  in  toil,  in  wealth,  in 
wisdom  ;  and  man  and  beast  shore  the  same  fate. — Life  is 
a  farce,  and  unworthy  of  its  Author.  Man,  with  his  noble 
powers  and  lofty  aspirations,  will,  at  the  close  of  this  brief 
life,  be  no  better  than  a  brute  !  And  yet  this  is  the  infi- 
del's proud  desire.     His  boasted  wisdom  leads  no  further. 

18.  I  said  in  mine  heart  concerning  the  estate  of  the  sons  of 
men,  that  Cfod  might  manifest  them,  and  that  they  might  see  that 
they  themselves  are  beasts. 

It  is  difficult  to  give  a  literal  and  yet  satisfactory  trans- 
lation of  this  verse.  Our  English  translation  is  obscure. 
Dr.  Jacobus  renders  it  thus :  "  I  said  in  my  heart,  in  re- 
gard to  the  sons  of  men,  that  God  would  manifest  them, 
(make  them  manifest,)  and  that  they  might  see  that  they 
themselves  are  beasts."  "  Literally,  '  for  manifesting 
them  '  (is)  God."  And  for  the  seeing  of  themselves,  they 
are  beasts.  The  idea  seems  to  be  this : — Men  are  beasts 
passing  away  and  perishing,  so  far  as  their  own  observa- 
tion is  concerned ;  while  God  will  manifest  them  hereafter 
as  immortal,  to  be  judged.  This  verse  connects  the  two 
great  ideas  preceding  (v.  17)  and  following  (vs.  19,  20.) 
God,  and   he   alone,  manifests   man   as   worthy   of  being 

14 


106  COMMENTARY    ON    ECCLESIASTES.  Chap.  III. 

judged.  "  We  must  all  appear  (be  manifested)  before  the 
judgment-seat  of  Christ."  But  so  far  as  human  observa- 
tion is  concerned,  man  is  but  a  beasi  This  is  further 
dwelt  upon  in  the  next  verses. 

19,  20.  I'or  that  which  hefalleth  the  sons  of  men  hefalleth 
beasts;  even  one  thing  hefalleth  them:  as  the  one  dieth,  so  dieth 
the  other;  i/ea,  they  have  all  one  breath:  so  that  a  man  hath  no 
prie-eminence  above  a  beast :  for  all  is  vanity.  All  go  unto  one 
place  ;  all  are  of  the  dust,  and  all  turn  to  dust  again. 

The  points  of  resemblance  between  man  and  beast  are 
here  presented.  If  this  life  is  the  only  life,  "  one  thing 
hefalleth  them."  They  die  alike.  They  have  the  same 
spirit,  (breath — ruah.)  The  Hebrew  word  here  trans- 
lated breath,  is  translated  wind,  spirit,  soul,  and  breath, 
according  to  the  scope  of  the  passage  in  which  it  is  found. 
Perhaps  if  it  were  here  translated  spirit,  as  in  the  21st 
verse,  it  would  give  Solomon's  true  meaning.  The  idea 
is ;  men  and  beasts  all  go  to  one  place  : — the  spirit  ceases 
with  the  body  to  live : — "  a  man  hath  no  pre-eminence 
over  a  beast."  All  is  vanity  : — life  is  of  no  use.  Indeed, 
if  there  shall  be  no  future,  the  lot  of  the  beast  is  most  to 
be  desired,  for  it  hath  no  solicitude  for  the  future. 

21.  Who  hnoweth  the  spirit  of  man  that  gocth  upward,  and 
the  spirit  of  the  beast  that  goeth  downward  to  the  earth  ? 

That  is,  who  knoweth  "from  anythins;  that  is  before 
him," — from  anything  "  under  the  sun," — that  the  soul  or 
spirit  of  man  goeth  upward,  and  the  spirit  of  the  beast 
goeth  downward  to  the  earth  ?  But  mark  !  the  preacher 
here  virtually  declares  this  difference.  The  soul  of  man 
rises  to  heaven ;  or  rises  to  be  judged — "  to  God  who 
gave  it ;"  while  the  spirit  of  the  brute  goeth  downward  to 
the  earth, — to  nothing. 

Different  and  conflicting  views  have  been  entertained  as 


Ver.  22.  COMMENTARY   ON   ECCLESIASTES.  lOT 

to  the  immortality  of  the  spirits  of  beasts.  Among  those 
who  have  argued  that  they  shall  live  after  this  life,  is 
Bishop  Butler.  Or  rather,  he  argues  that  the  dissolution 
of  man's  body  is  not  the  destruction  of  his  soul,  and  admits 
that  his  argument  equally  applies  to  brutes — that  their 
spirits  may  live  after  their  bodies  perish.  But  this  text 
seems  to  declare  that  brutes  perish  at  death.  Their  spirits 
go  downward  to  the  earth.  In  the  xlix.  Psalm,  verse  12, 
beasts  are  said  to  perish.  Going  "  upward"  and  going 
"  downward  "  can  hardly  refer  to  the  lofty  aspirations  of 
men,  as  compared  with  the  grovelling  propensities  of 
beasts  :  for  many  men  are  as  grovelling  as  the  beasts. 

22.  Wherefore  I  perceive  that  there  is  nothing  better,  than 
that  a  man  should  rejoice  in  his  own  works  ;  for  that  is  his  por- 
tion: for  who  shall  bring  him  to  see' what  shall  be  after  him.  ? 

If  this  life  is  all  that  there  is,  let  a  man  enjoy  it.  "  For 
that  is  his  portion," — all  that  he  has. 

"  For  who  shall  bring  him  to  see  what  shall  be  after 
him  V  That  is,  who  shall  bring  him  to  see  what  is  in  a 
future  state  1  This  question  corresponds  with  the  ques- 
tion, "  Who  knoweth  the  spirit  of  man  that  goeth  up- 
wards?" &c.  Like  the  stall-fed  ox,  let  him  enjoy  hfe, 
making  no  inquiries  as  to  the  future. ' 

SUGGESTED    REMARKS. 

I.  We  have  here  the  great  doctrine  of  immortality. 
"  If,"  says  Robertson,  "  there  be  a  faith  that  cramps  and 
enslaves  the  soul,  it  is  the  idea  that  this  life  is  all.  If  there 
be  one  that  expands  and  elevates,  it  is  the  thought  of  im- 
mortality ;  and  this,  observe,  is  something  quite  distinct 
from  the  selfish  desire  of  happiness.  It  is  not  to  enjoy, 
but  to  be  that  we  long  for.  To  enter  into  more  and 
higher  life ;  a  craving  which  we  can  only  part  with  when 
we  sink  beneath  humanity,  and  forfeit  it." 


108  COMMENTARY   ON   ECCLESIASTES.  Chap.  Ill, 

There  may  be  men  who  desire  not  to  be ;  whose  con- 
sciences are  so  ahve  to  their  guilt  that  it  would  be  a  relief 
to  perish. 

"When  feared  the  future,  'tis  no  longer  wished  ; 
And  when  unwished,  we  strive  to  disbelieve. 
Thus  infidelity  our  guilt  betrays. 
Nature's  first  wish  is  endless  happiness; 
Annihilation  is  an  after-thought, 
A  monstrous  wish,  unborn  till  virtue  dies. 
And  0  !  what  depth  of  horror  lies  enclosed ! 
For  non-existence  no  man  ever  wished. 
But,  first,  he  wished  the  Deity  destroyed. 
If  so,  what  words  are  dark  enough  to  draw 
The  picture  true  ?    The  darkest  are  too  fair. 
Beneath  what  baleful  planet,  in  what  hour 
Of  desperation,  by  what  Fury's  aid, 
In  what  infernal  posture  of  the  soul, 
All  hell  invited,  and  all  hell  in  joy 
At  such  a  birth,  a  birth  so  near  of  kin, 
Did  thy  foul  fancy  whelp  so  black  a  scheme 
Of  hopes  abortive,  faculties  half-blown. 
And  deities  begun,  reduced  to  dust  ?' ' — Young. 

The  doctrine  of  immortality  lies  at  the  foundation  of  all 
religion,  and  of  all  our  prospects.  Remove  from  us  a  be- 
lief in  this  doctrine,  and  religion  is  a  mere  dream  ; — ^life  is 
no  better  than  a  shadow  ;  and  death  is  full  of  horror! 

It  is  true  that  man  has  a  mortal  part.  The  body  is 
made  of  earth,  it  is  a  part  of  the  material  universe.  It  is 
subject  to  the  laws  of  matter.  The  composition  of  the 
human  body  shows  that  it  is  of  the  earth,  as  the  Bible  de- 
clares ; — that  it  was  made  of  the  ground.  It  is  composed 
of  carbon,  oxygen,  hydrogen,  nitrogen,  lime,  sulphur,  iron, 
phosphorus,  and  some  other  earthly  ingredients.  There 
is  no  foreign  substance,  no  part  but  what  belongs  to  earth. 
Modern  chemistry  comes  to  the  support  of  revelation, 
and  shows  that  man's  body  was  formed  of  the  dust  (apher.) 
Hence  it  is  as  subject  to  gravitation  as  the  sand ;  to  me- 
chanical force  as  the  watch;  to  chemical  action  as  the 


Ver.  lS-22.  COMMENTARY   ON    ECCLESIASTES.        '  109 

bread  of  which  it  partakes.  Man's  body,  hke  a  tree,  is 
organized,  and  hke  a  tree  grows  by  vitahzing  the  food  pre- 
sented and  appropriated. 

But  the  soul  is  wholly  different  from  the  body.  "  God 
breathed  into  man's  nostrils  the  breath  of  life,  and  he  be- 
came a  hving  soul." 

Certainly  the  soul  of  man  has  never  been  developed 
from  matter.  Infidels  may  talk  of  "  self-evolution  "  and 
"  natural  law,"  by  which  to  bring  forth  all  kinds  of  life  and 
the  soul  of  man  out  of  dead  matter,  and  call  it  philosophy. 
They  may  speculate  on  the  subject,  and  try  to  show  how 
"  electricity  "  may  evolve  from  "  albumen  "  a  point  of  life, 
from  which  all  living  things  have  sprung.  Rejecting  rev- 
elation, they  may  wander  into  ten  thousand  mazes,  and 
speculations,  the  summing  up  of  which  is,  that  the  soul, 
beginning  in  matter,  will  end  in  matter,  and  perish  eter- 
nally. We  may  say  with  Rev.  H.  H.  Hopkins :  "  After 
wandering  over  the  wild  wastes  and  utter  desolations  of 
atheism,  what  a  refreshing  escape  to  enter  once  more  into 
the  rich  floral  and  productive  regions  of  Divine  revelation ! 
The  eye  brightens  and  dilates  amidst  the  vast  variety  and 
grandeur  of  the  scene.  The  serene  heavens  shine  with 
the  splendour  and  majesty  of  God.  '  In  thy  light  shall 
we  see  light.'  God  is  the  central  point  of  all  true  science 
and  philosophy,  as  well  as  of  a  written  revelation."  His 
word  declares  a  glorious  immortality. 

If  man  is  not  immortal,  there  is  nothing  valuable  in  re- 
ligion or  even  in  science.  Life  is  an  enigma,  the  world  a 
scene  of  confusion,  virtue  a  phantom,  and  God's  provi- 
dence an  inextricable  maze  ! 

But  if  man  is  immortal,  all  that  he  does  is  of  infinite 
moment! 

Immortality  has  been  argued  from  the  soul's  immateri- 
ality.     But  the  argument   is  less  satisfactory  than  some 


110  COMMENTARY   ON   ECCLESIASTES.  Chap.  III. 

others.  It  has  been  argued  from  the  universal  belief  of 
man.  But  even  a  Socrates  could  only  hope  "  that  there 
is  something  remaining  for  those  who  are  dead."  It  has 
been  argued  from  the  earnest  desire  for  a  future  state; 
"  The  eye  is  not  satisfied  with  seeing,  nor  the  ear  with 
hearing  "  the  things  of  time.  Immortality  has  been  argued 
from  the  thirst  of  the  human  mind  for  knoivledge  ; — -from 
the  perpetual  progress  of  the  mind  toward  perfection ; — ■ 
from  the  unlimited  range  opened  up  for  it  through  space 
and  duration; — from  man's  moral  powers ; — from  i\\efore- 
bodinsrs  of  an  evil  conscience ; — from  the  disorders  in  the 
moral  world  ; — and  from  the  unequal  distribution  of  re- 
wards and  punishments  in  this  world.  Indeed  these  last 
two  arguments  are  brought  forward  in  this  Book  of  Ec- 
clesiastes.  It  is  a  revealed  treatise  on  natural  theology ; 
especially  with  reference  to  another  life.  And  the  writer 
brinss  out  of  his  argument  an  immortal  future.  "  God 
shall  bring  every  work  into  judgment."  The  word  of 
God  gives  the  only  satisfactory  account  of  the  future.  It 
has  "  brought  life  and  immortality  to  light."  Abraham 
looked  for  a  city  with  foundations.  Moses  had  respect  to 
the  recompense  of  a  reward.  Others  confessed  that  thej 
were  strangers  and  pilgrims  on  earth,  seeking  a  better 
country,  even  an  heavenly.  David  expected  to  dwell  in 
the  house  of  God  for  ever.  Job  knew  that  his  Redeemer 
lived,  and  that  he  would  stand  upon  the  earth  at  the  last 
day.  In  the  New  Testament  immortality  is  most  clearly 
revealed.  "  I  know,"  says  Paul,  "  that  if  the  earthly  house 
of  this  tabernacle  were  dissolved,  I  have  a  building  of  God, 
an  house  not  made  with  hands,  eternal  in  the  heavens." 
Jesus  declared  to  his  disciples  that  he  would  go  and  pre- 
pare a  place  for  them,  and  come  again  and  receive  them 
to  himself: — that  he  that  believed  on  him  should  live 
for  ever : — that  the  righteous   should  inherit  life  eternal, 


Ver.  18-22.  COMMENTARY   ON   ECCLESIASTES.  Ill 

while  the  wicked  should  go  away  into  everlasting  punish- 
ment. 

II.  The  doctrine  of  our  immortality  should  urge  us  to 
seek  a  blissful  immortality. 

If  we  are  not  to  become  extinct  at  death,  our  immor- 
tality will  be  one  of  bliss  or  woe  : — bhss  boundless,  or  woe 
unmitigated.  Into  the  future  we  must  carry  our  charac- 
ters, but  not  our  wealth  or  honour. 

If  our  treasures  are  only  earthly,  there  will  be  an  eter- 
nity of  utter  poverty.  If  our  treasures  are  laid  up  in 
heaven,  we  shall  be  rich  and  happy  for  ever.  Eternal 
life  and  death  are  suspended  on  the  decisions  and  doings 
of  the  present  life.  "  He  that  believeth  and  is  baptized, 
shall  be  saved :   he  that  believeth  not  shall   be  damned." 

"  Except  ye  repent,  ye  shall  all perish."     The  greatest 

of  all  folly  is,  to  throw  away  the  joys  of  heaven  for  the 
pleasures,  or  wealth,  or  honours  of  this  short  life  !  Better 
be  a  brute,  and  perish  with  the  end  of  this  life,  than  be  an 
immortal  man,  and  perish  eternally !  Indeed  the  brute 
has  the  advantage,  even  in  this  life,  over  the  wicked. 
The  brute  creation  have  no  thought,  no  fear  of  evil. 
Their  life  is  not  embittered  with  the  expectation  that  they 
must  die  ; — they  have  no  knowledge  beyond  the  present 
and  the  past ; — but  they  live  in  contented  ignorance  and 
apathy,  and  at  death  sink  into  the  deep,  never-ending  night 
of  annihilation.  Bat  it  is  not  so  with  man.  Man  perishes 
from  the  cradle  to  the  grave ;  and  "  suffers  a  thousand 
deaths  in  fearing  one."*  This  is  emphatically  true  of  im- 
penitent men,  men  unreconciled  to  God.  Christians  look 
with  hope  and  joy  to  a  glorious  future. 

*  Spring. 


112  COMMENTAKY   ON    ECCLESIASTES.  Chap.  FV. 


CHAPTER   lY. 

CONTENTS. 

This  chapter  is  an  example  of  unity  in  variety.  It  contains  several  dis- 
tinct suhjects  which  have  no  natural  connection ;  hut  they  are  all  hrougld 
forward  to  illustrate  the  great  theme  that  there  is  no  profit  in  life  without 
a  future  life.  Various  conditions  of  life  are  adduced  to  show  that  "  there 
is  no  profit  under  the  sun." 

Oppression,  right  or  successful  business,  idleness,  anxious  labour,  the 
life  of  a  miser, — ofa.  nder, — of  a  subject ;  all  have  their  disadvantages ; — 
tli&'c  is  no  permanent  profit  in  them,  but  much  misery  connected  with  some 
of  them.  The  advantages  of  society  contrast  pleasingly  with  the  miseries 
of  the  lonely  miser,  as  seen  in  verses  9-12. 

Analysis.    Ver.  1-16. 

Verses  1-3.  Not  only  is  there  no  profit,  (if  tliis  is  the  onlj'  world,)  but 
there  is  much  grief  in  life.    Gralling  oppression  makes  life  a  burden. 

4.  And  even  righteous  deeds  are  so  far  from  being  an  advantage  that 

they  bring  envy,  (often  resulting  in  persecution. ) 

5.  0.  Idleness,  on  the  one  hand  ;  and  anxious  labour  on  the  other,  yield 

only  sorrow. 

7,  8.  This  is  illustrated  by  the  sorrows  of  the  miser. 

9-12.  The  advantages  of  society — of  marriage,  are  here  given  as  a  con- 
trast to  the  miseries  of  the  lonely  miser. 

13-16.  Rulers,  on  the  one  hand;  have  no  real  advantage,  as  their  author- 
ity i5  uncertain :  And  the  subjects,  on  the  other,  have  no  unalloyed 
peace,  being  discontented  and  fond  of  change. 

EXPOSITION. 

1.  So  I  returned,  and  considered  all  the  oppressions  that  are 
done  under  the  sun:  and  behold  the  tears  of  such  as  were  op- 
pressed, and  they  had  no  comforter;  and  on  the  side  of  their 
oppressors  there  was  power ;  but  they  had  no  comforter. 

This  is  a  very  affecting  statement  of  the  fruits  of  op- 
pression. Also,  how  often  do  tears  flow  in  sohtude,  on 
account  of  the  wrongs  inflicted  by  those  in  power,  while 


Yep.  2, 3.  COMMENTARY   ON   ECCLESIASTEB.  113 

there  is  no  one  to  comfort  the  mourner  !  The  word  "  op- 
pressions" includes  injuries  done  to  the  person,  property, 
or  good  name  of  any  one.  Masters,  rulers,  fathers,  hus- 
bands, have  it  in  their  power  to  oppress.  Multitudes  in 
the  various  relations  of  life,  regardless  of  the  wishes  and 
tears  of  their  fellows,  make  hard  their  lot,  and  add  to  the 
burdens  which  press  them  down. 

2.  Wherefore  I  praised  tlie  dead  which  are  already  dead 
more  titan  the  living  which  are  yet  alive. 

Solomon  commended  the  condition  of  the  dead,  for  they 
were  beyond  the  reach  of  oppression.  Some  think  that 
Solomon  here  expresses  a  peevish  discontent  with  hfe,  as 
Job  did  when  he  cursed  the  day  of  his  birth ;  or  as  Elijah 
did,  when  he  said,  "  O  Lord,  take  away  my  life."  Jonah 
uttered  a  similar  complaint  when  he  said,  (Jonah  iv.  3,) 
''  O  Lord,  take,  I  beseech  thee,  my  life  from  me ;  for  it  is 
better  for  me  to  die  than  to  hve."  But  it  depends  upon 
our  preparation  for  death  whether  it  is  better  to  die  than 
to  live.  "Blessed  are  the  dead  that  die  in  the  Lord." 
Paul  desired  to  depart  and  be  with  Christ,  rather  than 
to  live.  But  Solomon  praised  the  dead  rather  than  the 
living,  on  the  supposition  of  there  being  no  future  state. 
This  is  evident  from  the  next  verse. 

3.  Yea,  better  is  he  than  both  they,  which  hath  not  yet  been, 
who  hath  not  seen  the  evil  work  that  is  done  under  the  sun. 

Non-existence  is  better  than  existence,  if  there  is  no  fu- 
ture. To  the  wicked,  existence  is  a  curse — they  make  it 
so.  It  had  been  better  for  Judas  if  he  had  not  been  born. 
It  is  better  not  to  be  brought  into  being,  than  to  live  a 
little  while  in  suffering  and  anxiety,  and  then  cease  to  live 
for  ever.  This  verse  cannot  be  explained  on  any  other 
principle  than  that  Solomon  was  arguing  the  worthlessness 

15 


114  COMMENTARY   ON   ECCLESIASTES.  Chap.  IV. 

and  misery  of  this  life'  on  the  supposition  that  there  is  no 
other.  If  there  is  no  future  hfe,  it  is  better  not  to  hve  at 
all. 

4.  ^  Again,  I  considered  all  travail,  and  every  right  work, 
that  for  this  a  man  is  envied  of  his  neighbour.  This  is  also 
vanity  and  vexation  of  spirit. 

Some  translate  it  "every  successful  undertaking,"  in- 
stead of,  "every  right  work."  The  original  is  susceptible 
of  both  translations.  But  our  translation  seems  prefer- 
able. For  doing  right  multitudes  have  been  envied  and 
even  persecuted.  Cain  envied  Abel  for  his  goodness,  re- 
sulting in  God's  favour.  Esau  envied  Jacob  because  he 
was  better  than  himself.  Saul  envied  David  for  the  same 
reason.  And  it  was  for  no  other  reason  that  our  blessed 
Redeemer  was  persecuted  unto  the  death — he  exhibited 
an  example  that  reproved  the  wicked  continually.  It  is 
better  then,  if  there  is  no  future,  not  to  abound  too  much 
in  good  deeds — right  works,  lest  we  be  "  persecuted  for 
righteousness'  sake."  To  be  strictly  righteous  excites  the 
enmity  of  evil  men.  This  sentiment  corresponds  with 
that  found  in  chapter  vii.  verse  16,  "Be  not  righteous 
overmuch,  for  why  shouldest  thou  destroy  thyself?" 
Why  become  a  martyr,  by  exciting  the  enmity  of  others 
for  your  goodness  1 

5.  The  fool  foldeth  his  hands  together,  and  eateth  his  oivn 
flesh. 

Here  is  a  perfect  contrast  to  the  man  who  abounds  in 
good  works.  It  is  the  man  that  does  nothing.  He  folds 
his  hands  in  idleness,  thinking  to  enjoy  himself  in  his  ease. 
Nor  is  his  life  of  any  value.  Figuratively  he  "  eats  his 
own  flesh."  He  pines  away  in  poverty.  Here  is  a  con- 
trast between  industry  and  idleness;  and  in  choosing 
either,  a  man  chooses  evil.     If  he  chooses  industry — a 


Ver.  6-12.  COMMENTARY    ON    ECCLESIASTES.  115 

"  right  work,"  he  subjects  himself  to  envy.  If  he  chooses 
idleness,  he  eats  his  own  flesh.  In  every  point  of  view 
then,  hfe  is  valueless  without  another. 

6.  Better  is  an  handful  with  quietness,  than  both  the  hands 
full  with  travail  and  vexation  of  spirit. 

Some  consider  this  the  language  of  the  idle  man  ex- 
cusing his  idleness.  But  it  seems  to  be  an  intimation  that 
there  is  a  "golden  mean,"  such  as  Agur  asked  when  he 
said,  "  Give  me  neither  poverty  nor  riches."  Henry  says, 
"  Moderate  pains  and  moderate  gains,  will  do  best." 

7.  Tf  Then  I  returned,  and  I  saw  vanity  under  the  sun. 

8.  There  is  one  alone,  and  there  is  not  a  second  ;  yea,  he  hath 
7ieither  child  nor  brother :  yet  is  there  no  end  of  all  his  labour  ; 
neither  is  his  eye  satisfied  with  riches ;  neither  saith  he.  For 
whom  do  I  labour,  and  bereave  my  soul  of  good  ?  This  is  also 
vanity,  yea,  it  is  a  sore  travail. 

Here  the  grasping  miser  is  described.  Though  he  has 
no  family,  "  not  a  second  " — not  an  heir — he  bereaves  his 
soul  of  good,  and  labours  unceasingly,  not  asking  himself 
why  he  does  so. 

9.  ^  Two  are  better  than  one;  because  they  have  a  good  reicard 
for  their  labour. 

Society  is  here  recommended  as  better  than  a  solitary 
life ;  and  no  doubt  marriage  is  here  recommended  in  pref- 
erence to  celibacy. 

10.  For  if  they  fall,  the  one  will  lift  up  his  fellow  :  but  woe 
to  him  that  is  alone  when  he  falleth  ;  for  he  hath  not  another  to 
help  him  up. 

11.  Again,  if  two  lie  together,  then  they  have  heat :  but  how 
can  one  be  warm  alone  9 

12.  And  if  one  prevail  against  him,  two  shall  withstand  Mm  ; 
and  a  threefold  cord  is  not  quickly  broken. 


116  COMMENTARY   ON    ECCLESIASTES.  Chap.  IV. 

In  marriage  and  society  there  is  (ver.  10)  mutual  assist- 
ance; (11,)  mutual  comfort;  (12,)  mutual  defence.  These 
verses  need  but  little  comment.  But  they  are  in  direct 
opposition  to  a  monastic  life  and  vows  of  celibacy.  It  is 
said  that  Jerome  wrote  his  commentary  on  this  book  to 
bring  a  young  Roman  lady,  Blesilla,  to  adopt  a  monastic 
life.  In  his  zeal  for  nunneries  he  certainly  mistook  the 
teachings  of  Solomon. 

13.  ^  Better  is  a  poor  and  wise  child  than  an  old  and  foolish 
king,  who  will  no  more  be  admonished. 

14.  For  out  of  prison  he  cometh  to  reign;  whereas  also  he 
that  is  born  in  his  hingdom  becometh  poor. 

Regal  power  does  not  profit.  The  old,  foolish,  head- 
strong king,  though  born  to  an  hereditary  throne,  becomes 
poor  by  his  folly,  (is  dethroned.)  But  the  youth  may 
come  (like  Joseph)  from  the  prison  itself,  into  power. 
Such  are  the  constant  ups  and  downs  in  government. 
What  profit  ? 

15.  I  considered  all  the  living  tvhich  walk  under  the  sun,  ivith 
the  second  child  that  shall  stand  up  in  his  stead. 

The  living  subjects,  or  those  living  now,  looking  to  their 
own  supposed  advantage,  prefer  the  heir  apparent;  the 
successor,  the  "second  child."  In  other  words,  the  people 
are  fond  of  change.  Discontented  with  the  present  state 
of  things,  they  desire  to  have  it  altered.  They  hope  for 
better  times  when  the  present  ruler  shall  give  place  to  his 
successor.  Pompey  said  to  Scylla,  "  More  men  adore  the 
rising  than  the  setting  sun." 

16.  There  is  no  end  of  all  the  people,  even  of  all  that  have 
been  before  them :  they  also  that  come  after  shall  not  rejoice  in 
him.     Surely  this  also  is  vanity  and  vexation  of  spirit. 

But  the  people  soon  tire  of  .he  successor  also.     "  They 


Ver.  1-16.  COMMENTARY    ON    ECCLESIASTES.  117 

that  come  after  shall  not  rejoice  in  him,"  in  the  successor, 
just  as  the  people  that  went  before  did  not  rejoice  in  his 
father  or  predecessor.  So  fickle  are  men.  The  people 
who  expected  Rehoboam  to  ease  the  burdens  imposed  by 
Solomon,  were  an  illustration.  The  people  who  left  Da- 
vid to  follow  Absalom,  were  another.  Rulers  trembling 
for  their  throne,  and  people  seeking  change  and  revolu- 
tion, present  additional  evidence  that  there  "is  no  profit 
under  the  sun. 

SUGGESTED    REMARKS. 

I.    We  are  led  to  reflect  on  the  evils  of  oppression. 

Alas,  what  woes  and  sorrows  fill  the  world !  Other- 
wise fair  and  beautiful,  this  world  presents  a  most  melan- 
choly picture  through  "  the  wrongs  and  outrages "  with 
which  it  is  filled.  Sin  makes  the  creation  groan  and  tra- 
vail in  pain. 

If  in  the  music  of  the  other  spheres 

Harmonious  notes  in  joyous  measure  flow ; 

From  earth,  discordant,  jars  upon  the  ears 
One  minor  note,  the  plaintive  note  of  "  woe." 

The  saddest  sights  on  earth  are  the  tears  of  the  op- 
pressed where  there  is  "  no  comforter."  Like  ocean 
sharks  or  evening  wolves,  some  of  our  race  delight  to  prey 
upon  their  fellows.  Elevated  by  wealth,  by  office,  or  by 
brute  force,  they  crush  the  hearts  of  their  dependants. 
The  debtor  groans  under  the  relentless  exactions  of  a 
hardened  creditor,  who  strips  him  of  his  home,  and  sends 
him  forth  to  contend  with  penury  and  want.  The  la- 
bourer is  driven  by  his  hard  master,  till  limbs  and  head 
and  heart  are  weary,  and  then  not  a  word  of  cheer  greets 
him  at  the  nightfall.  The  poor  orphan,  whose  lot  it  is  to 
fall  into  the  hands  of  a  tyrant-guardian,  dare  not  whisper 
his  tale  of  sorrow  into  the  ears  of  a  sympathizing  friend. — 
He  has  "  no  comforter." 


118  COMMENTARY    ON    ECCLESIASTES.  Ceiap.  IV. 


And  even  the  strong  arm  of  the  father,  and  the  flashing 
eye  of  the  mother,  are  sometimes  employed  to  break  the 
spirit  of  a  child  that  would  be  dutiful  and  happy,  if  kind- 
ness and  love  were  in  the  parents'  hearts  rather  than  pride 
and  passion. 

The  poor  slave,  manacled,  and  driven  with  the  lash,  and 
sold  like  a  beast  of  burden,  and  separated  from  wife  and 
children ;  feels  that  the  grave  will  be  a  desirable  resting- 
place ;  and  he  longs  to  die.  Infants  torn  from  their 
mothers  and  cast  into  the  Nile ; — Rachel  weeping  for  her 
children,  and  refusing  to  be  comforted ; — Christians  crushed 
by  the  brazen  rule  of  pagan  Rome,  and  the  saints  worn 
out  by  the  iron  rule  of  papal  Rome ;  are  specimens  of  the 
sad  effects  of  human  tyranny. 

The  Inquisition,  Bartholomew's  bloody  slaughter,  tor- 
tures by  piercing  the  body  with  sharp  instruments,  tearing 
out  the  nails  of  toes  and  fingers,  tearing  the  flesh  with  red- 
hot  pincers,  burnings  on  the  stake,  rackings  on  the  wheel ; 
— these,  these,  are  thy  tender  mercies,  O  cruel  Rome ! 

"  Beware  of  men,"  said  our  blessed  Lord,  as  though 
men  were  man's  most  dangerous  foe.  Man  has  always 
been  man's  most  cruel  oppressor.  "And  there  was  no 
comforter."  Oh  could  the  sufferer  be  greeted  with  a  smile 
of  love,  by  one  look  of  kindness,  by  one  soft  whispered 
word  of  cheer,  how  would  the  throbbing  heart  rejoice  ! 

But  there  is  a  comforter.  Jesus  said  to  his  sorrowful 
disciples,  "  I  will  send  you  another  Comforter,  and  he 
shall  abide  with  you  for  ever."  There  is  no  bondage  so 
cruel,  no  chain  so  heavy,  no  dungeon  so  dark,  but  this 
Comforter — the  Spirit  of  God — can  find  out  the  sad  heart 
and  inspire  it  with  joy.  He  can  lighten  up  with  blessed 
radiance  the  dark  room  of  suffering,  and  awaken  songs  in 
the  prison-house.  To  this  gracious  Comforter  let  the 
weary,  the  sad,  the  opDressed,  repair.     And  while  pilgrims 


Ver.  1-16.  COMMENTARY   ON   ECCLESIASTES.  119 

on  earth  they  will  bear  the  rod  with  patience,  nay,  with 
joy ;  and  soon  the  wicked  will  cease  from  troubling,  and 
the  weary  will  be  at  rest.  "  Blessed  are  they  that  mourn, 
for  they  shall  be  comforted."  If  not  sooner,  in  the  land 
of  rest  above  their  joy  will  be  full. 

But  woe  to  the  oppressors  !  They  shall  have  "  blood 
to  drink"  that  have  shed  innocent  blood.  "  The  most  ter- 
rible of  foes  is  a  victim."  To  Pharaoh  the  blopd  of  the 
Hebrew  infants  was,  no  doubt,  more  terrible  than  armed 
soldiers  warring  against  him.  The  slaughtered  babes  of 
Bethlehem  crushed  Herod's  heart  more  than  the  wrath  of 
Caesar  could  have  done.  Oppressor!  repent,  show  mercy; 
or  your  unavailing  cries,  rending  the  air  with  wails  of 
agony,  will  be  uttered  when  mercy  is  clean  gone  for  ever ! 
"  He  shall  have  judgment  without  mercy  that  hath  showed 
no  mercy." 

H.  Envy  is  one  of  the  basest  and  most  wretched  of 
passions.  "A  man  is  envied  of  his  neighbour"  for  "  every 
good  work."  Envy  is  a  canker  eating  into  the  vitals. 
And  it  often  prompts  to  deeds  of  violence.  "  Who  can 
stand  before  envy  ?"  The  wealth,  honour,  success,  and 
especially  the  virtue  of  others,  awaken  envy  and  hate  in 
the  heart  of  the  wicked  man.  Abel  stood  forth  as  a  be- 
liever when  the  earth  was  young,  and  deeds  of  violence 
were  as  yet  unknown.  Looking  forward  to  the  great 
atonement,  he  offered  a  bloody  sacrifice  as  its  type.  Cain, 
the  unbeliever,  brought  a  goodly  offering,  but  it  had  no 
reference  to  the  coming  Redeemer.  As  the  wreaths  of 
smoke  from  Abel's  accepted  sacrifice  arose  to  heaven,  envy 
fired  the  heart  of  Cain;  and  he  stained  the  ground  with 
Abel's  blood,  "  because  his  own  works  were  evil  and  his 
brother's  righteous."  He  hated  the  very  goodness  of  that 
brother  with   whom  he  had   spent  the  days  of  his  child- 


120  COMMENTARY    ON    ECCLESIASTES.  Chap.  IV. 

hood.  So  Esau  sought  to  slay  his  brother.  He  hated 
his  twin  brother,  not  only  for  his  success  but  for  his  piety 
His  own  birth-right  which  included  religious  advantages, 
he  despised,  and  bartered  it  away  for  a  mess  of  pottage. 
And  yet  he  had  the  presumption  to  complain  of  his 
brother,  as  though  he  had  fraudulently  taken  it  from  him. 
The  secret  was, — he  was  unhappy  because  Jacob  was 
good.    . 

David  was  the  object  of  Saul's  revenge,  more  because 
he  hated  his  piety  than  because  the  people  sang,  "  Saul 
hath  slain  his  thousands  and  David  his  ten  thousands." 

And  why,  dear  Jesus,  wast  thou  persecuted  and  hated, 
and  hunted  down  ?  "  Why  did  the  heathen  rage  ?"  Why 
did  rulers  join  in  plotting  thy  destruction  ?  Why  did  they 
condemn  thee,  and  nail  thee  to  the  cross,  and  put  thee  to 
grief,  and  take  thy  life  ?  Thy  hands  were  pure.  In  thy 
tongue  was  the  law  of  kindness.  Thy  heart  was  a  gush- 
ing fountain  of  love.  Why  then  that  bitter  hate  that 
hunted  thee  down  1  Ah,  it  was  because  "  for  a  good  work 
a  man  is  envied  of  his  neighbour."  It  was  because  sin 
hates  goodness;  because  wickedness  longs  to  crush  out 
and  eradicate  every  vestige  of  piety  from  the  earth.  Alas 
for  the  condition  of  the  unsanctified  heart ! 

III.  JVe  see  the  fruits  of  avarice.  Its  fruits  are  the 
apples  of  Sodom.  How  utterly  without  friends  and  sym- 
pathy is  the  miser.  "  There  is  one  alone ;" — no  friend ; — 
"  yet  there  is  no  end  of  all  his  labour.  The  eye  is  not 
satisfied  with  riches."  He  who  has  neither  child  nor 
brother  is  often  the  man  to  labour  and  save  and  heap 
up,  and  deny  himself  the  comforts  ,of  life.  The  miser  is 
most  often  found  among  those  who  have  none  to  provide 
for.  He  who  is  called  daily  to  disburse  money  to  the 
needy  or  to  support  his  own  family,  seldom  becomes  so 


Ver.  1-16.  COMMENTABA"    ON    ECCLESIASTES.  121 

avaricious.  His  heart  is  opened,  and  his  hands  are  gen- 
erous. How  utterly  wretched  is  the  man  who  hves 
wholly  for  himself,  and  whose  veins  flow  v/ith  molten 
gold ! 

IV.  Social  life,  on  the  other  hand,  is  full  of  comfort. 
"  Two  are  better  than  one."  They  have  a  reward  of 
their  labour.  Man  was  formed  for  society.  That  he 
might  have  time  to  commune  with  God  the  Sabbath  was 
instituted.  That  he  might  commune  with  a  kindred  heart, 
marriage  was  instituted.  These  first  two  ordinances  of 
God's  appointment,  show  that  God  was  acquainted  with 
man's  social  necessities  and  would  provide  for  them. 
Hence,  (whatever  may  be  the  pretext,)  monasteries  are 
ruinous  to  all  the  finer  feelings  of  the  heart.  "  To  main- 
tain, unbent  and  unsullied,  the  rectitude  of  sound  reason, 
and  the  propriety  of  sound  feehngs,  in  solitude,"  says  the 
author  of  '  The  Natural  History  of  Enthusiasm,'  "  sur- 
passes the  power  of  human  nature.  Good  sense  is  the 
fruit  of  intercourse."  "Monasteries  contributed,  more  than 
anything  else,  to  the  darkness  of  the  middle  ages.  They 
have  always  been  sources  of  corruption."  One  of  the 
offshoots  of  monasticism  is  religious  celibacy.  But  to 
make  religion  consist  in  abstaining  from  a  relation  that 
God  has  blest, — the  marriage  relation, — is  an  error  that 
leads  to  the  gravest  consequences.  The  monk  is  twin 
brother  to  the  miser.  They  are  not  "  companions  in  dis- 
tress," for  they  have  no  companions.  But  they  are  soli- 
tary and  alike  in  their  misery.  All  the  difference  is,  the 
monk  dares  call  his  monstrous  selfishness  by  the  name  of 
sanctity.  When  he  ^ought  to  be  blessing  the  world,  he 
draws  the  cloak  of  pride  and  selfishness  around  him,  un- 
der pretext  of  greater  holiness  !  Men  were  made  to  enjoy 
society  and  to  bear  each  other's  burdens;  and  who  can 

16 


122  COMMENTARY    ON    ECCLESIASTES.  Chap.  IV. 

estimate  the  value  of  communion  with  kindred  hearts  ? 
Nothing  is  sweeter  except  communion  with  heaven. 

V.  It  is  not  in  distinction  and  authority  to  give  con- 
tent. We  are  led  to  the  throne  of  the  old  king  to  ascer- 
tain whether  power  is  profitable.  It  may  profit  others,  and 
is  an  inestimable  advantage  to  the  world,  to  have  rulers, 
rulers  especially  who  fear  God.  But  no  man  need  desire 
the  ruler's  place.  Whether  his  title  is  that  of  king,  empe- 
ror, or  president,  it  is  never  a  bed  of  roses  on  which  he 
rests. 

" Nor  diamond's  glow, 

Nor  pearly  radiance,  free  from  care. 
Peace  is  not  in  the  gems  we  wear : — 
And  weary  are  the  hands  that  bear 

The  sceptre  of  a  king." 

And  yet  we  cannot  duly  prize  the  blessing  of  a  good 
ruler  in  a  good  government.  In  the  best  governments, 
however,  and  under  the  best  rulers,  there  have  always 
been  restless,  discontented  spirits,  that  would  overturn  the 
laws  that  protect  them,  and  the  constitution  under  which 
they  are  nourished.  The  best  of  rulers  often  becomes  a 
target  for  public  rancour.  The  incoming  man  is  the  great 
man  for  the  people.  But  ere  his  administration  closes, 
"  they  that  come  after  shall  not  rejoice  in  /im." 

There  is  one  Ruler,  the  Prince  of  glory,  whose  reign 
will  bless  his  subjects,  and  whose  fame  shall  endure  for 
ever.  Jesus  shall  rule  the  world  in  righteousness.  May 
he  reign  in  the  writer's  and  the  reader's  heart  for  ever ! 

"  Bring  forth  the  royal  diadem, 
And  crown  him  Lord  of  all. ' ' 


Ver.  1-7.  COMMENTARY   ON    ECCLESIASTES.  128 


'   CHAPTER    V. 

CONTENTS. 

This  chapter  contains^  1.  Directions  concerning  the  worship  of  God, 
1-7.  2.  The  failure  of  power  to  secure  advantage^  %-ll.  3.  Thefailur-. 
of  riches  to  secure  advantage,  12-17.     4.    The  proper  use  of  God's  gifts, 

18-20. 

Analysis.    Verses  1-7. 

Verses  1-3.  Be  truly  devout;  for  religion  itself  is  of  no  advantage  un- 
less the  worshipper  is  devout  and  reverential.  Reverence  is  en- 
joined, in  opposition  to  rash,  hasty,  and  verbose  utterances. 

4-6.  Vows  should  be  made  with  caution,  and  performed  promptly,  lest 
Grod  be  angry. 

7.  A  dreamy,  wordy  religion  is  vain.     But  God  is  to  be  feared. 

EXPOSITION. 

The  bearing  of  this  passage  upon  the  general  subject, 
may  not,  at  first  sight,  be  apparent.  But  Solomon  seems 
to  have  brought  forward  religion  and  religious  worship, 
as  it  regards  this  life ;  that  he  might  show  that  they  were 
valueless  when  engaged  in  contrary  to  their  true  design. 
Religion  has  reference  to  a  future  state.  If  there  is  no 
future  state,  it  is  a  mere  ceremony.  To  engage  in  it  as  a 
mere  ceremony  it  has  no  value, — it  is  a  profitless  labour. 

Solomon  had  shown  that  human  wisdom,  mirth,  im- 
provements, wealth,  fame,  authority,  and  even  works  that 
were  right,  were  unsatisfactory,  if  there  were  no  future 
state : — that  every  thing  that  man  seeks,  does,  longs  for, 
fails  to  bless  him.  And  now  he  reminds  his  audience, 
that  even  the  worship  of  God  must  be  right,  or  it  would 
produce  no  good  result.  The  mere  outward  form,  with- 
out that  life  which  the  belief  in  a  future  state  imparts,  is  of 


124  COMMENTARY    ON   ECCLESIASTES.  Chap.  V. 

no  worth.     Worship  must  be  reverential,  dehberate,  at- 
tentive. 

1.  Keep  thy  foot  when  thou  goest  to  the  house  of  God,  and  be 
more  ready  to  hear  thayi  to  give  the  sacrifice  of  fools :  for  they 
consider  not  that  they  do  evil. 

The  house  of  God  is  wherever  he  is  worshipped.  At 
the  time  of  the  utterance  of  this  sermon,  the  temple  was 
the  place  for  public  worship.  But  even  then  men  might 
worship  acceptably  elsewhere :  and  they  might  worship 
unacceptably  at  the  temple.  Bethel  (the  house  of  God) 
had  its  name  changed  to  Bethaven,  (the  house  of  idols, 
Hos.  X.  5,)  on  account  of  the  calves  which  were  set  up 
there  and  worshipped.  We  should  fear,  lest  we  make 
our  Bethels  Bethavens.  "  Keep  thy  foot."  "  Stand  still, 
and  be  attentive."* 

Different  forms  have  been  used  to  manifest  reverence. 
As  we  take  off  the  hat  in  entering  a  place  of  worship,  so 
the  ancients  took  off  their  shoes.  Ex.  iii.  5.  We  are, 
however,  to  reverence  God,  and  not  the  place. 

"  Sacrifice  of  fools."  Worship  is  called  a  sacrifice  be- 
cause it  is  an  offering.  Hence  the  prophet  Hosea  speaks 
of  "  the  calves  of  the  lips."     Hos.  xiv.  2. 

"  They  consider  not  that  they  do  evil."  By  irrever- 
ence and  evil  motives,  even  worshippers  do  evil.  Wor- 
ship that  is  mere  formality  is  offensive  to  God.  They 
that  worship  God  "  must  worship  him  in  spirit  and  in 
truth." 

2.  Be  not  rash  with  thy  mouth,  and  let  not  thine  heart  he 
hasty  to  utter  anything  before  God ;  for  God  is  in  heaven,  and 
thou  upon  earth :  therefore  let  thy  words  be  feiv. 

This  may  refer  either  to  offering  prayer  or  imparting 
instruction.     "The  admonition  'let  thy  words  be  few,'  " 

*  Hewit, 


Ver.  3,  4.  COMMENTARY   ON   ECCLESIASTES.  125 

says  Hengstenberg,  "  is  not  meant  to  set  limits  to  the  glow 
and  fire  of  devotion.  It  is  directed  not  ac^ainst  the  in- 
wardly  devout,  but  against  the  superficially  religious,  who 
fancy  that  in  the  multitude  of  their  words  they  have  an 
equivalent  for  the  devotion  they  lack."  Our  Saviour  re- 
bukes the  Pharisees  who  for  pretense  made  long  prayers. 
Public  prayer  becomes  a  weariness  to  many  when  too 
much  protracted;  and  sermons  when  brief  are  generally 
more  for  edification  than  when  too  prolix.  No  genera,! 
rule,  however,  will  suit  all  circumstances.  Secret  prayer, 
when  oflTered  with  Jacob's  importunity,  may  continue  all 
night,  and  even  when  the  morning  dawns  the  worshipper 
may  say  to  the  Angel  of  the  Covenant,  "  I  will  not  let 
thee  go,  except  thou  bless  me." 

"  God  is  in  heaven."  He  dwells  in  light  and  glory. 
Before  his  awful  presence,  lightness  and  merriment  are 
altogether  unbecoming — profane. 

3.  For  a  dream  eometh  through  the  multitude  of  business ; 
and  afooVs  voice  is  knoivn  by  multitude  of  words. 

Dreams  often  follow  the  business  of  the  preceding  day, 
and  should  not  be  regarded  as  a  revelation.  Mere  dreams 
were  never  intended  to  be  guides  to  duty.  "  The  prophet 
that  hath  a  dream,  let  him  tell  a  dream ;  and  he  that  hath 
my  word,  let  him  speak  my  word  faithfully.  What  is  the 
chaff  to  the  wheat  ?  saith  the  Lord."     Jer.  xxiii.  28. 

"  And  a  fool's  voice,"  &c.  As  dreams  are  the  result 
of  a  previous  day's  employment,  so  words  are  the  result 
of  the  employment  of  the  heart.  The  fool's  words  are 
dreamy. 

4.  When  thou  voivest  a  vow  unto  God,  defer  not  to  j^ay  it ; 
for  he  hath  no  pleasure  in  fools :  pay  that  which  thou  hast 
vowed. 

Vows   are   of  the  nature  of  a   promissory  oath.     But 


126  COMMENTARY   ON   ECCLESIASTES.  Chap.  V. 

there  is  a  diitinction  between  an  oath  and  a  vow.  In  an 
oath,  man  is  the  party,  and  God  is  invoked  as  a  witness. 
In  a  vow,  God  is  both  a  party  and  a  witness.  A  vow 
must  be  to  God  only.  It  should  be  voluntary,  and  it 
should  be  made  in  reliance  on  the  grace  of  God.  No 
man  may  vow  to  do  an  unlawful  act,  or  to  do  what  may 
lead  to  an  unlawful  act.  Jephthah  vowed  to  sacrifice  what- 
soever should  come  forth  of  the  doors  of  his  house  to  meet 
him,  if  God  should  deliver  the  children  of  Amnion  into 
his  hands,  when  he  should  return  home  in  peace.  The 
event  proved  that  the  vow  was  rash,  and  therefore  wrong. 
In  the  exultation  of  her  heart  at  her  father's  success,  not 
knowing  his  rash  vow,  his  daughter,  an  only  child,  "  came 
out  to  meet  him  with  timbrels  and  with  dances."  The 
language  of  Scripture  would  lead  us  to  believe  that  he 
sacrificed  his  daughter  under  the  mistaken  idea  that  he 
was  bound  to  perform  a  sinful  vow.  "  Defer  not  to  pay." 
This  injunction  pre-supposes  that  the  vow  has  been  law- 
ful. 

In  Deut.  xxiii.  21,  22,  we  learn  that  it  is  no  sin  not  to 
vow;  but  if  we  vow  lawfully,  it  is  a  sin  not  to  pay  the 
vow. 

5.  Better  is  it  that  thou  shouldest  not  vow,  than  that  thou 
shouldest  vow  and  not  pay. 

This  is  common  sense,  as  well  as  religion.  It  would 
not  have  been  sinful  in  Ananias  and  Sapphira,  to  have 
retained  for  their  own  use  a  portion  of  the  money  which 
they  received  on  the  sale  of  their  land,  had  they  not  pro- 
fessed to  give  it  all  to  the  Lord.  Their  guilt  was  in  lying 
to  the  Holy  Ghost,  in  saying  they  sold  their  land  for  a 
sum  smaller  than  they  actually  received,  and  professing  to 
give  the  whole  avails  of  the  sale  to  the  Lord. 

6.  Suffer  not  thy  mouth  to  cause  thy  flesh  to  sin  ;  neither  say 


Ver.  6, 7.  COMMENTARY   ON    ECCLESIASTES.  12T 

thou  before  the  angel,  that  it  was  an  error :   wherefore  should 
God  be  angry  at  thy  voice,  and  destroy  the  work  of  thine  hands  f 

Let  not  thy  mouth  (in  vowing)  cause  thy  flesh — thy 
corrupt  nature — to  sin  (in  not  performing.)  Some  suppose 
that  the  guardian  angel  is  here  meant.  Some  refer  the 
word  "  angel "  to  the  Angel  of  the  Covenant — Christ. 
(See  Ex.  xxiii.  20-22.)  But  it  more  hkely  means  God's 
minister.  The  priest  was  called  "  the  messenger  of  the 
Lord  of  Hosts."  Mai.  ii.  7.  Angel  is  but  another  name 
for  messenger.  John  wrote  to  the  angels  of  the  seven 
churches  of  Asia,  i.  e.  to  the  pastors  of  those  churches. 

"7^  was  an  error.''''  It  was  a  mistake.  Hamilton  says, 
{in  loco,)  "  Some  in  a  fit  of  fervour  utter  vows  which  they 
forget  to  pay ;  and  when  reminded  of  their  promise  by  the 
angel  of  the  church,  (the  priest  or  his  messenger,)  they 
protest  that  there  must  be  some  mistake ;  they  repudiate 
the  vow,  and  say,  'it  was  an  error.'"  "No  man  may 
vow  to  do  anything  forbidden  in  the  word  of  God,  or  what 
would  hinder  any  duty  therein  commanded,  or  whibh  is 
not  in  his  own  power,  and  for  the  performance  whereof 
he  hath  no  promise  or  ability  from  God.  Li  which  re- 
spects, popish  monastical  vows  of  perpetual  single  life, 
professed  poverty,  and  regular  obedience,  are  so  far  from 
being  degrees  of  higher  perfection,  that  they  are  super- 
stitious and  sinful  snares,  in  which  no  Christian  may  en- 
tangle himself."* 

7.  For  in  the  multitude  of  dreams  and  many  words  there  are 
also  divers  vanities  ;  but  fear  thou  God. 

The  remedy  is,  a  heart-felt  and  abiding  reverence, — 
"  fear  thou  God."  The  fear  of  the  Lord  is  piety — is  true 
religion — is  the  beginning  of  wisdom.  All  the  profit  that 
there  is  in  this  life,  is  to  prepare  for  another — a  higher 

*  Confession  of  Faith,  cli.  xxii.  I  7. 


i28  COMMENTARY   ON   ECCLESIASTES.  Chap.  V. 

life.  Hence  "  the  conclusion  of  the  whole  matter,"  as 
summed  up  in  chapter  xii.  13,  is  this,  "Fear  God,  and 
keep  his  commandments :  for  this  is  the  whole  of  man." 
Our  translators  supply  the  word  duty.  It  would  be  in 
accordance  with  the  inquiry  of  the  book  of  Ecclesiastes  to 
supply  profit.     "  This  is  the  whole  profit  of  man." 

SUGGESTED  REMARKS. 

I.  Man  is  a  religious  being,  and  must  therefore  be  a 
worshipper.  ■  Public  worship  as  well  as  private  is  admira- 
bly adapted  to  thie  mysterious  cravings  of  the  human  heart. 
If  religion  is  essential  to  man,  (and  it  is,)  the  public  wor- 
ship of  God  is  essential  to  religion.  The  Scriptures  are 
doubly  dear  when  we  can  share  their  teachings  with  our 
fellow-worshippers.  The  throne  of  grace  seems  more 
accessible  when  there  are  a  whole  band  of  petitioners. 

In  Solomon's  better  days  the  temple  had  been  com- 
pleted. There  it  stood  on  Mount  Moriah,  with  its  tower- 
ing porch  and  its  brazen  pillars ;  its  costly  stones,  and  its 
plates  of  gold.  Thither  the  tribes  of  Israel  went  up  to 
worship.  Three  times  a  year  the  city  of  Jerusalem  was 
crowded  with  worshippers.  And  every  Sabbath  day 
some  repaired  to  this  sacred  place  of  prayer.  Solomon 
could  see,  perhaps,  from  his  own  magnificent  home,  the 
lofty  porch,  and  could  hear,  perhaps,  the  loud-sounding 
cymbals.  It  may  have  been  in  the  court  of  this  temple, 
or  in  "  Solomon's  porch,"  that  he  uttered  the  discourse, 
now  constituting  this  Book  of  Ecclesiastes. 

To  the  outer  court  of  the  temple,  through  one  of  its 
western  gates,  the  causeway  led  from  the  royal  palace.' 
And  why  might  not  Solomon  lead  his  queenly  and  kingly 
visitors  along  this  way  to  the  court  of  the  temple,  and 
utter  there  the  words  of  wisdom  which  caused  them  to 
exclaim,  "the  one-half  was  not  told  me?" 


Ver.  1-r.  COMMENTARY   ON   ECCLESIASTES.  129 

And  those  same  visitors,  from  Sheba,  and  Tyre,  and 
Persia,  may  have  entered  with  him  the  courts  of  the  tem- 
ple, to  hear  from  God's  ministers  the  word  of  God ! 

We,  however,  have  a  more  blessed  privilege.     Splendid 
as  was  the  temple, — imposing  as  was   the  Jewish   ritual 
our  simple  worship  is  far  more  refreshing,  more  enlighten  ' 
ing. 

In  the  Jewish  worship  there  was  much  to  please  the 
eye,  the  ear,  the  taste ;  but  the  power  of  truth  grew  fee- 
ble under  the  glitter  of  externals. 

But  from  Jacob's  humble  altar,  on  which  he  poured  his 
libation  of  oil ;  to  the  magnificent  temple,  the  worshippers 
could  say,  "  This  is  the  house  of  God."  In  our  humble 
places  of  worship,  we  too  have  a  house  of  God,  which 
proves  to  be  "  the  gate  of  heaven."  May  we  be  abun- 
dantly satisfied  with  the  fatness  of  God's  house. 

Coming  to  God  through  the  Lord  Jesus  Christ,  we 
make  every  place  a  house  of  prayer.  "  The  hour  cometh, 
when  ye  shall  neither  in  this  mountain,  nor  yet  at  Jerusa- 
lem, worship  the  Father.  The  hour  cometh  and  now  is, 
when  the  true  worshippers  shall  worship  the  Father  in 
spirit  and  in  truth :  for  the  Father  seeketh  such  to  worship 
him.  God  is  a  spirit :  and  they  that  worship  him  must 
worship  him  in  spirit  and  in  truth." 

II.  Worship  on  earth  is  preparatory  to  the  higher  and 
holier  worship  of  heaven. 

IJappy  are  those  who  so  worship  here  as  to  be  prepared 
to  worship  there.  Here  we  worship  in  temples  made 
with  hands,  and  sometimes  in  circumstances  of  discomfort. 
There  the  worshippers  meet  in  a  temple  "  not  made  with 
hands,  eternal  in  the  heavens."  Here  we  meet  in  worship 
with  good  but  very  imperfect  men.  There  we  shall  meet 
with   those  made  perfect,  walking  in   robes    washed  and 

17 


130  COMMENTARY   ON   ECCLESIASTES.  Chap.  V. 

made  white  in  the  blood  of  the  Lamb.  If  on  a  high 
mountain  rearing  its  head  a  Httle  way  towards  heaven,  the 
disciples  exclaimed,  "  It  is  good  for  us  to  be  her^,"  because 
Moses  and  Elijah  and  Jesus  were  there  talking  about  the 
coming  decease  of  Christ ;  how  overwhelmed  with  glory 
will  be  those  favoured  ones  who  shall  stand  upon  the  ever- 
lasting hills  in  the  company  of  all  the  redeemed,  and  Jesus 
in  their  midst,  while  the  theme  will  still  be  the  redemption ; 
but  then  understood  and  appreciated  as  it  could  not  be  by 
Peter,  James,  and  John,  on  the  mount  of  transfiguration. 
Here  we  attempt  to  praise ;  but 

"  Hosannas  languish  on  our  tongues, 
And  our  devotion  dies. ' ' 

But  there,  the  high  anthems  of  the  redeemed,  without  a 
discordant  note,  fill  all  the  concave  with  melody,  as  the 
voice  of  many  waters.  In  heaven  there  will  be  no  "  sac- 
rifice of  fools,"  no  rash  utterances,  no  dreams.  The  wor- 
shippers shall  no  longer  "  see  through  a  glass,  darkly,"  but 
all  within  them  and  around  them  will  be  light,  and  joy,  and 
glory.  May  the  writer  and  reader  be  sharers  in  the 
bliss. 


Ver.  8.  COMMENTARY   ON   ECCLESIASTES.  131 


Analysis.    Verses  8-20. 

Verse  8.  The  oppressor  gains  nothing,  for  he  will  have  to  account  to  a 
higher  power. 

9-12.  The  great  and  powerful  are  only  on  a  level  with  others.  (9.) 
They  have  the  same  food.  (10.)  Their  abundance  does  not  satisfy. 
(11.)  (roods  are  not  enjoyed  by  their  owners  more  than  by  others. 
(12.)  The  wealthy  are  often  restless,  while  the  tired  labourer  sleeps 
soundly.  The  ninth  verse  is  closely  connected  in  sense  with  the 
eighth.  We  should  not  oppress,  for  the  profit  of  the  earth  is  for 
all : — there  should  be  no  monopoly  of  good  things. 

13-17.  Riches  laid  up  in  store  fail  to  secure  the  object  intended,  for 
(13)  if  kept  for  the  owner's  oion  advantage,  they  often  prove  an  in- 
jury. (14.)  If  kept  for  an  heir,  he  often  fails  to  get  them.  (15.) 
He  cannot  take  them  with  him  to  the  grave.  (16. )  It  is  labour  for 
the  wind  merely.     (17.)  And  sorrow  attends  his  last  sickness. 

18-20.  Grod's  gifts  should,  however,  not  be  despised,  but  enjoyed. 

EXPOSITION. 

Hitherto  the  writer  had  presented  new  themes  one  after 
another,  without  often  re-introducing  the  same  thought. 
Now,  he  begins  to  present  some  of  the  same  ideas  varied 
and  amphfied.  The  question  still  before  the  mind  of 
"  the  Preacher"  is,  "  What  profit  hath  a  man  of  all  his  la- 
bour, which  he  taketh  under  the  sun  ?" 

.  8.  \  If  thou  seest  the  oppression  of  the  poor,  and  violent  j^er- 
verting  of  judgment  and  justice  in  a  jjrovince,  marvel  not  at  the 
matter :  for  he  that  is  higher  than  the  highest  regardeth  ;  and 
there  be  higher  than  they. 

Solomon  had  extensive  knowledge  of  violence  and 
wrong  in  the  world. 

"/ti  a  province.''''  Provinces  do  not  necessarily  mean 
districts  in  the  land  of  Judea,  or  even  in  the  countries 
governed  by  Solomon.  The  Hebrew  word  is  hj-io. 
Lexicographers  reckon  this  as  one  of  the  later  Hebrew 
words.  And  some  have  inferred  from  this  and  a  few 
others,  that  the  Book  of  Ecclesiastes  was  not  written  by 
Solomon.     But   it  is   a   Chaldee   word,   and   though   not 


132  COMMENTARY   ON   ECCLESIASTES.  Chap.  V. 

found  in  the  Hebrew  Scriptures  till  after  the  time  of  Sol- 
omon, (except  in  Ecclesiastes,)  he  may  himself  have  in- 
troduced it  into  the  Hebrew  language,  as  he  was  ac- 
quainted with  diiferent  languages,  and  had  intercourse 
with  the  east  as  well  as  other  parts  of  the  world.  Ad- 
dressing, as  he  often  did,  men  of  different  nations,  he 
would  be  likely  to  use  words  familiar  to  those  nations. 
See  1  Kings  x.  24.  In  Chaldea  or  Assyria  the  word 
might  have  been  in  use  at  the  time.  Provinces  were 
districts  of  country  under  prefects,  viceroys,  or  satraps. 
These  officers  were  often  oppressive,  and  perverted  judg- 
ment and  justice. 

"  For  he  that  is  higher  than  the  highest  regardeth,^^ 
.&c.  Higher  rulers  sit  in  judgment  on  lower.  "  There 
.are  higher  than  they'''  means  that  God  is  higher  than 
all,  and  he  will  judge  all.  The  plural  is  used  as  intensive, 
to  designate  the  Most  High  God.  Do  not  consider  it  in- 
explicable  that  there  is  oppression,  (marvel  not  at  it,)  for 
there  is  One  who  will  bring  it  all  right  at  last.  Here  a 
future  reward  is  evidently  hinted  at.  "  An  appeal  lies  to 
a  higher  court ;  but  if  the  matter  still  goes  on  adversely 
there,  then  remember  for  your  comfort  that  there  is  One 
superior  to  all,  who  will  bring  all  into  judgment."  * 

9.  ^  Moreover^  the  profit  of  the  earth  is  for  all:  the  king  him- 
■  self  is  served  by  the  field. 

If  the  English  translation  is  correct,  it  means  that  sub- 
jects have  the  same  advantages  that  kings  have.  The 
ground  must  produce  for  all  alike.  Kings  do  not  feed 
upon  ambrosia,  but  upon  bread  that  comes  from  the 
fields, — upon  the  same  kind  of  bread  that  the  tiller  of  the 
soil  eats.  There  is  therefore  no  superior  advantage  to 
persons  in  authority.     Bridges  connects  the  sense  of  this 

*  Stuart. 


Ver.  10-12.  COMMENTARY    ON    ECCLESIASTES.  13o 

verse  with  the  preceding,  thus  :  "  Perhaps  the  su})remaQy 
of  God  giving  to  all  an  equal  interest  in  the  earth,  was  in- 
tended as  a  memento,  that  common  interest  and  mutual 
dependence  should  check  unjust  oppression.'''' 

10.  He  that  loveth  silver  shall  not  he  satisfied  with  silver  ;  nor 
he  that  loveth  abundance  tvith  increase :  this  is  also  vayiity. 

Multitudes  place  their  trust  for  profit  in  wealth,  in  sil- 
ver, in  gain.  But  it  will  not  satisfy.  It  is  vanity.  What 
profit  1  The  truth  of  this  verse  is  so  patent,  that  the  re- 
flecting of  all  ages  have  discovered  it.  Horace  says, 
"  Semper  avarus  eget :" — The  avaricious  man  is  always 
in  want. 

11.  When  goods  iricrease,  they  are  increased  that  eat  them  : 
and  what  good  is  there  to  the  otvners  thereof,  saving  the  behold- 
ing of  theyn  with  their  eyes  ? 

Wealthy  men  generally  find  it  necessary  to  employ  per- 
sons to  look  after  their  affairs,  and  often  have  a  large  reti- 
nue. Both  Job  and  Solomon  had  "  a  very  great  house- 
hold," arising  partly  from  their  wealth,  as  they  needed 
servants  to  attend  to  it.  Planters  had  sometimes  thou- 
sands of  slaves.  The  master  reaps  no  more — or  little 
more  advantage  than  the  servant.  He  can  only  behold 
his  possessions  with  his  eyes,  while  attendants,  waiters, 
servants,  with  but  little  care  and  trouble,  enjoy  tliem. 

12.  The  sleep  of  a  labouring  man  is  sweet,  whether  he  eat 
little  or  much;  but  the  abundance  of  the  rich  will  not  suffer  him 
to  sleep. 

Toil  brings  sleep.  God,  in  kindness  to  the  sons  of 
toil,  so  orders  it  that  they  generally  sleep  soundly,  and 
are  thereby  refreshed.  But  the  man  of  wealth,  liiough 
lying  on  a  softer  couch,  is  often  prevented  from  enjoying; 
this  luxury.     Two  causes  may  be  assigned  for  the  sleep- 


13-4  COMMENTARY    ON    ECCLESIASTES.  Chap.  V. 

lessness  of  the  rich.  First,  wealth  often  leads  its  pos- 
sessor to  dissipation,  and  consequent  pain  of  body.  Who 
can  sleep  with  the  gout  at  his  feet,  or  delirium  tremens  at 
his  brain  1  Second,  fear  of  robbery  or  of  sudden  loss  fills 
the  mind  with  anxiety,  so  that  sleep  departs  from  his  eyes. 
"  Elwes  the  millionaire  is  said  to  have  often  started  from 
his  sleep,  and  to  have  been  found  in  the  dead  of  night 
wandering  through  his  house,  mourning  over  the  loss  of 
five  pounds." 

13.  There  is  a  sore  evil  which  I  have  seen  under  the  sun, 
namely,  riches  kept  for  the  oivners  thereof  to  their  hurt. 

14.  But  those  riches  perish  by  evil  travail;  atid  he  begetteth  a 
son,  and  there  is  nothing  in  his  hand. 

15.  As  he  came  forth  of  his  mother  s  womb,  naked  shall  he  re- 
turn to  go  as  he  came,  arid  shall  take  nothing  of  his  labour, 
which  he  may  carry  away  in  his  hand. 

16.  And  this  also  is  a  sore  evil,  that  in  all  ptoints  as  he  came, 
so  shall  he  go  :  and  what  profit  hath  he  that  hath  laboured  for 
the  wind? 

These  verses  show  that  riches  laid  up  in  store  fail  to 
secure  the  object  intended,  and  therefore  are  unprofitable ; 
or  rather  a  great  disadvantage.  They  tempt  to  vain-glory 
and  to  forgetfulness  of  God.  The  soul  is  made  lean  while 
the  body  is  pampered.  "  How  hardly  shall  they  that 
have  riches  enter  into  the  kingdom  of  God !"  Mat.  xix. 
23.  By  evil  travail — by  speculations,  or  accidents,  riches 
make  to  themselves  wings.  And  the  man  has  nothing  in 
his  hand  by  which  to  bless  his  heir.  He  goes  out  of  the 
world  as  he  came  in — naked.  His  first  robes  are  swad- 
dling-bands— his  last  robe  is  a  winding-sheet.  If  there  is 
no  future,  how  worthless  are  the  fleeting  possessions  of 
earth !  The  man  who  labours  for  this  world  only,  la- 
bours for  the  wind — for  a  puff  of  air — for  very  vanity. 
What  profit—? 


Ver.  ir-20.  COMMENTARY    OX    ECCLESIASTES.  135 

17.  All  his  days  also  he  eateth  in  darkness,  and  he-  hath 
much  sorrow  and  wrath  with  his  sickness. 

The  last  sickness  of  the  wretched  worldHng  is  often  at- 
tended with  the  greatest  grief  and  the  manifest  wrath  of 
God.  "  Wrath  from  above  ! — terror  from  within ! — a  dark 
eternity  before  him  of  unspeakable  torment ! — an  ever- 
lasting night  !"*     Let  me  not  die  the  death  of  the  wicked. 

The  darkness  here  spoken  of  is  that  mental  gloom  and 
sadness  which  often  comes  upon  those  who  make  money 
their  god.  They  "  pierce  themselves  through  with  many 
sorrows."  The  misery  of  an  old  age  without  religion  is 
forcibly  presented  in  the  last  chapter,  xii.  2.  It  is  com- 
pared to  the  darkening  of  the  sun — the  light — the  moon — 
the  stars,  and  the  clouds  returning  after  the  rain.  Heng- 
stenberg  translates  the  verse  thus :  "  All  his  days  also  he 
eateth  in  darkness  and  hath  much  discontent,  and  then  his 
sickness  and  wrath."  Wrath  may  refer  to  God's  wrath, 
which  rests  upon  him  in  this  life,  and  follows  him  to  the 
next.  But  it  is  generally  understood  of  his  own  anger 
and  vexation. 

18.  ^  Behold  that  which  I  have  seen  :  it  is  good  and  comely 
for  one  to  eat  and  to  drink,  and  to  enjoy  the  good  of  all  his  la- 
hour  that  he  taketh  under  the  sun  all  the  days  of  his  life,  which 
(xod  giveth  him  ;  for  it  is  his  portion. 

19.  Every  man  also  to  whom  God  hath  given  riches  and 
wealth,  and  hath  given  him  power  to  eat  thereof,  and  to  take  his 
portion,  and  to  rejoice  in  his  labour  ;  this  is  the  gift  of  God.    . 

20.  For  he  shall  not  much  remember  the  days  of  his  life  ;  be- 
cause God  answereth  him  in  the  joy  of  his  heart. 

So  far  from  tending  to  gloom  and  sorrow,  as  some  sup- 
pose, religion  sweetens  even  temporal  things  and  gives 
them  power  to  yield  enjoyment.  It  is  good  and  comely 
for  a  man  to  enjoy  the   good   of  his  labour.     "  Religion 

*  Bridges. 


136  COMMENTARY   ON   ECCLESIASTES.  Chap.  V. 

never  was  designed  to  make  our  pleasures  less."  It  is 
God's  gift  to  enable  a  man  to  be  cheerful  and  happy  in 
the  enjoyment  of  good  things.  The  20th  verse  seems  to 
be  a  contrast  with  the  17th.  There  the  wicked  man  has 
sorrow  and  wrath  in  his  last  sickness.  Here  the  righteous 
man  "shall  not  much  remember"  the  sorrows  of  the  past, 
for  God  is  with  him  giving  joy.  It  is  evident  that  Solo- 
mon does  not  speak  against  wealth  as  such,  or  against  men 
because  they  are  wealthy.  He  recognizes  it  as  coming 
from  God,  and  also  the  enjoying  of  it  as  coming  from 
God.  God  gives  "  power  "  to  enjoy,  when  by  his  Spirit 
he  frees  the  heart  from  the  bonds  of  avarice.  When  the 
Christian  can  look  at  his  earthly  inheritance  as  the  gift  of 
his  heavenly  Father,  reconciled  to  him  through  the  right- 
eousness of  his  Redeemer,  and  can  with  a  heart  full  of  the 
graces  of  his  Comforter  enjoy  it,  gratitude  and  praise  as- 
cend as  incense  before  God.  He  thanks  God  for  this 
earthly  portion,  though  it  is  not  the  peculiar  portion  of 
his  soul.  "The  Lord  is  my  portion,  saith  my  soul;  there- 
fore will  I  hope  in  him."     Lam.  iii.  24. 

SUGGESTED    REMARIvS. 

I.  God  has  given  to  man  a  rich  possession/ //i  this  fair 
WORLD  which  he  inhabits.  "  The  profit  of  the  earth  is 
for  all."  God  claims  for  himself  the  heavens,  while  he 
has  given  the  earth  to  men.  "  The  heaven,  even  the 
heavens,  are  the  Lord's :  but  the  earth  hath  he  given  to 
the  children  of  men."  Ps.  cxv.  16.  What  a  magnificent 
gift !  How  well  adapted  is  it  to  his  wants !  For  the  use 
of  man  volcanic  fires  have  fused  and  crygflfollized  the  gran- 
ite, and  piled  it  up  into  lofty  table-land.  For  him  the 
water  has  washed  it  down  into  fruitful  valleys,  where  na- 
ture rejoices  in  its  luxuriant  growth.  For  him  there  are 
opened  up   hundreds   of   thousands   of  gushing    crystal 


Ver.  8-20.  COMMENTARY   ON   ECCLESIASTES.  137 

springs,  where  he  may  slake  his  thirst.  Rich  metalhc 
veins  interlace  these  hills  and  valleys.  Beneath  the  sur- 
face are  vast  storehouses  of  vegetables  now  transmuted 
into  fuel,  and  into  oil  for  heating  and  lighting  up  his  abode. 
The  interior  of  the  earth  is  made  a  storehouse  for  all 
things  necessary  for  his  comfort  and  wealth,  upon  which 
he  learns  to  draw  from  age  to  age,  as  God  gives  him  wis- 
dom to  understand  their  value.  There  they  have  lain  for 
centuries  awaiting  the  time  when  human  progress  shall 
need  them,  and  call  them  up  from  their  dark  caverns. 
Specimens  of  the  handiwork  of  God  appear  in  every  re- 
cess. "As  for  the  earth,  out  of  it  cometh  bread;  and 
under  it  is  turned  up  as  it  were  fire.  The  stones  of  it  are 
the  place  of  sapphires ;  and  it  hath  dust  of  gold."  Job 
xxviii.  5,  6.  The  atmosphere,  besides  affording  the  breath 
of  hfe,  is  a  great  laboratory  where  chemical  changes  are 
going  on  continually.  The  lightnings  play  at  pleasure, 
and  "  the  wind  bloweth  where  it  listeth."  Man  may  lay 
hold  of  all  these  agents,  and  employ  tnem  for  his  work. 
He  may  make  his  pathway  across  the  ocean.  He  may 
employ  the  winds  in  driving  his  machinery,  or  in  wafting 
his  vessel  to  foreign  ports.  He  may  bind  the  steam  to 
his  car,  and  send  the  forked  lightning  as  his  ambassador 
to  whisper  his  commands  into  the  ear  of  distant  cities  or 
armies.  God  has  given  the  earth  with  its  appendages  to 
men,  and  they  should  lay  hold  of  its  advantages  to  advance 
their  own  true  interests,  and  the  glory  of  God.  Yes,  God 
should  be  glorified  by  our  use  of  the  world,  for  though  he 
has  given  it  to  us,  we  are  but  renters  and  stewards.  We 
are  his  tenants  at  will.  And  when  we  have  used  the  earth 
to  the  best  advantage, — when  we  have  partaken  of  its 
fruits,  and  dug  up  its  treasures,  we  commit  our  bodies  to 
its  bosom,  as  our  loving  mother,  there  to  sleep  till  the 
graves  give  up  their  dead. 

18 


138  COMMENTARY   ON   ECCLESIASTES.  Chap.  V 

II.  Let  US  appreciate,  and  be  thankful  for  the  blessing 

of  SLEEP. 

"  The  sleep  of  the  labouring  man  is  sweet,  whether  he 
eat  little  or  much ;  but  the  abundance  of  the  rich  will  not 
suffer  him  to  sleep."  What  a  delightful  provision  for  re- 
storing our  wasted  energies  !  "  Tired  nature's  sweet  re- 
storer, balmy  sleep."  "  There  is  no  fact  more  clearly  es- 
tablished in  the  physiology  of  man  than  this,  that  the  brain 
expends  its  energies  and  itself  during  the  hours  of  wake- 
fulness, and  that  these  are  recuperated  during  sleep.  If 
the  recuperation  does  not  equal  the  expenditure,  the  brain 
withers — this  is  insanity."  Persons  condemned  to  death 
by  being  prevented  from  sleeping,  as  has  been  the  bar- 
barous punishment  inflicted  by  some  nations,  always  die 
maniacs.  All  should  endeavour  to  secure  a  sufficient 
amount  of  sleep.  It  was  one  of  Jacob's  grievances  when 
in  the  service  of  his  father-in-law,  that  he  lost  his  sleep. 
"  In  the  day  the  drought  consumed  me,  and  the  frost  by 
night;  and  my  sleep  departed  from  mine  eyes."  One  of 
God's  favours  to  his  people  is,  "  He  giveth  his  beloved 
sleep."  Ps.  cxxvii.  2.  To  the  wise  and  obedient  God 
says,  "  When  thou  liest  down,  thou  shalt  not  be  afraid  : 
yea,  thou  shalt  lie  down,  and  thy  sleep  shall  be  sweet." 
Prov.  iii.  24.  With  a  sense  of  God's  protecting  care,  we 
may  say  with  the  Psalmist,  "  I  will  both  lay  me  down  in 
peace,  and  sleep:  for  thou.  Lord,  only  makest  me  dwell  in 
safety."  Ps.  iv.  8.  "  But  the  abundance  of  the  rich  will 
not  suffer  him  to  sleep."  The  hand  of  the  robber  may 
be  on  his  treasures ; — the  cares  of  the  past  day  may  follow 
him  through  the'night; — or  late  hours  of  intemperate  in- 
dulgence may  goad  his  conscience. 

No  downy  pillow  will  make  amends  for  the  thorn  rank- 
ling in  the  heart.  Thus  "  fevered  with  late  hours  and  false 
excitement,  scared  by  visions,  or  with  palpitating  heart 


Ver.  8-20.  COMMENTARY    ON    ECCLESIASTE3.  139 

listening  to  every  sound — the  fancied  footstep  of  the  rob- 
ber," some  he,  and  watch,  and  toss  till  dawn  of  day. 
Shakespeare  puts  into  the  mouth  of  Henry  IV.  these  ex- 
pressive words : — 

"  How  many  thousands  of  my  poorest  subjects 

Are  at  this  hour  asleep!  Sleep,  gentle  sleep  ! 

Nature's  soft  nurse,  how  have  I  frighted  thee, 

That  thou  no  more  wilt  weigh  my  eyelids  down, 

And  steep  mj'  senses  in  forgetfulness  ! 

Why  rather,  sleep,  liest  thou  in  smoky  cribs, 

Upon  uneasy  pallets  stretching  thee. 

And  hushed  with  buzzyig  night-flies  to  thy  slumber, 

Than  in  the  perfumed  chambers  of  the  great, 

Under  the  canopies  of  costly  state,  i 

And  lulled  with  sounds  of  sweetest  melody  ? 

....  Then,  happy  low,  lie  down  ! 
Uneasy  lies  the  head  that  wears  a  crown ! ' ' 

Let  us  have  minds  at  peace  with  God  and  man, — let  us 
use  frugally  God's  gifts,  and  be  employed  in  useful  avoca 
tions ;  and  we  may  hope  to  enjoy  refreshing  slumber. 

But  there  is  a  last  sleep,  sweet  to  the  righteous.  They 
"  sleep  in  Jesus."  After  a  long  sleep  the  body  will  arise 
fresh,  vigorous,  beautiful ;  prepared  to  walk  the  streets  of 
the  new  Jerusalem,  and  to  perform  the  work  of  a  glorious 
and  never-ending  day.  The  soul  will,  at  the  commence- 
ment of  this  sleep,  be  wafted  away,  not  in  the  wild  fancies 
of  a  dream,  but  in  blessed  reality,  to  a  world  of  beauties 
and  wonders,  beyond  what  the  imagination  of  the  natural 
sleeper  ever  painted.  There  it  will  revel  in  pure  plea- 
sure, and  bask  for  ever  in  the  sunshine  of  heaven.  "  Let 
me  die  the  death  of  the  righteous,  and  let  my  last  end  be 
Kke  his." 

IIL  Let  us  turn  and  view  the  contrast  between  the 
death  of  the  righteous  and  that  of  the  wicked.  That 
man  is  miserable  in  his  final  sickness,  who  has  only  an 


140  COMMENTARY   ON   ECCLESIASTES.  Chap,  V. 

earthly  portion.  "  He  hath  much  sorrow  and  wrath 
with  his  sickness."  Verse  17.  Luxurious  hving  and  re- 
morse for  evil  deeds,  bring  "  gloom  of  mind,  irritability, 
prolonged  infirmity,  with  impatient  and  angry  fretting  un- 
der it."  It  is  true,  that  some  wicked  men  "  have  no 
bands  in  their  death."  They  die  carelessly.  But  many 
sad  instances  are  frequently  brought  to  the  view  of  the 
pastor  and  other  observers,  of  ungodly  men  dying  in  the 
greatest  agony  of  mind.  And  if  agony  does  not  com- 
mence sooner,  there  will  be  boundless  woe  when  the  spirit 
takes  its  departure  to  the  "  indignation  and  wrath,  tribula- 
tion and  anguish"  of  "  outer  darkness." 

Not  so  the  death  of  the  righteous.  "  He  shall  not 
much  remember  the  days  of  his  life;  because  God  an- 
swereth  him  in  the  joy  of  his  heart."  Verse  20.  Refer- 
ence is  to  the  days  of  his  past  life,  in  which  were  many 
things  sad  and  sorrowful.  He  looks  to  the  future,  not  to 
the  past.  Like  the  voyager  who  is  just  in  port,  he  for- 
gets the  storms  and  tempests  through  which  he  has  passed, 
and  thinks  only  of  the  joyful  greetings  and  re-unions  be- 
fore him.  Bright  angels  have  come  to  carry  him  to  Abra- 
ham's bosom.  Jesus,  with  face  benignant  and  glowing 
with  light,  is  ready  to  welcome  him.  And  he  almost 
hears  the  music  of  heavenly  harps  while  his  heartstrings 
are  breaking ;  and  he  shouts,  "  O  death,  where  is  thy 
sting  ?  O  grave,  where  is  thy  victory  ?" 


Ver.  1, 2.  COMMENTARY   ON   ECCLESIASTES.  141 


CHAPTER  VI. 

CONTENTS. 

This  chapter  contains  some  of  the  thoughts  of  the  fifth.  Solomon  tells 
us  that  there  had  come  under  his  own  observation,  the  opposite  of  tvhat 
he  had  seen  in  v.  18,  19.  There  he  had  seen  m,en  enjoying  the  good  things 
of  this  life : — here  he  had  seen  them  possessing,  hut  not  enjoying  them. 
The  hearing  of  this  chapter  on  the  great  question  discussed^ — "What 
profit  is  there  in  this  hfe  without  another  ?' ' — is  evident. 

Analysis.  Ver.  1-12. 

Verses  1,  2.  There  is  no  advantage  in  mere  possession,  though  it  is  a 
common  evil  to  aim  at  possession,  without  securing  its  advantages. 

3-6.  The  miser,  though  he  should  have  many  children,  and  live  long, 
might  better  be  an  untimely  birth. 

7,  8.  There  is  nothing  earthly,  that  will  satisfy  any  class. 

9.  Present  enjoyment,  however,  is  to  be  preferred  to  longings  after  what 

is  denied  us. 

10.  Solomon  states  that  he  has  now  named  every  thing  that  men  seek 
happiness  from  ;  and  that  it  is  characteristic  of  man  thus  to  seek. 
But  man  may  not  contend  against  God  by  making  idols  of  earthly 
things. 

11.  12.  Man  cannot  find  out  noio,  what  is  good  for  himself  or  his  pos- 

terity. 

EXPOSITION. 

1.  There  is  an  evil  which  I  have  seen  under  the  sun,  and  it  is 
common  among  men : 

2.  A  man  to  whom  God  hath  given  riches,  wealth,  and  hon- 
our, so  that  he  wanteth  nothing  for  his  soul  of  all  that  he  de- 
sireth,  get  God  giveth  him  not  jiower  to  eat  thereof,  hut  a 
stranger  eateth  it:  this  is  vanity,  and  it  is  an  evil' disease. 

There  are  many  evils  that  are  painfully  common. 
Among  these  is  penuriousness,  so  that  a  rich  man,  and  a 
man  otherwise  honourable,  cannot  enjoy  his  wealth. 
"  This"  penuriousness  "  is  an  evil  disease."     It  makes  the 


142  COMMENTARY    ON    ECCLESIASTES.  Chap.  VI. 

patient  more  restless  than  fever ; — more  useless  than 
palsy.  That  penuriousness  or  covetousness  is  meant,  ap- 
pears from  the  verses  following.  A  stranger  eateth  it. 
It  is  not  unusual  for  the  miser  to  be  so  much  in  dread 
lest  his  relatives  get  possession  of  his  money,  that  he  in- 
trusts it  to  designing  strangers,  who  eventually  use  it  for 
their  own  purposes. 

Z.  'I  If  a  man  beget  an  hundred  children,  and  live  many 
years,  so  that  the  days  of  his  years  be  many,  and  his  soul  be  not 
filled  with  good,  and  also  that  he  have  no  burial ;  I  say,  that  an 
untimely  birth  is  better  than  he. 

In  ancient  times,  more  than  now,  those  were  esteemed 
peculiarly  favoured,  who  had  large  families.  "  As  arrows 
are  in  the  hand  of  a  mighty  man ;  so  are  children  of  the 
youth.  Happy  is  the  man  that  hath  his  quiver  full  of 
them :  they  shall  not  be  ashamed,  but  they  shall  speak 
with  the  enemies  in  the  gate."  Ps.  cxxvii.  5.  Long  life, 
too,  is  always  esteemed  most  desirable.  This  verse  well 
exhibits  the  condition  of  the  miser.  His  burial  is  not 
worthy  to  be  called  such : — it  is  a  mere  putting  into  the 
ground.  "  He  hath  no  burial."  He  sometimes  orders 
his  funeral  to  be  without  any  expense.  And  there  is  no 
loving  heart  to  volunteer  a  tomb,  or  even  a  stone  to  mark 
the  spot  where  his  body  lies.  His  life  has  been  an  abor- 
tion, and  his  death  is  a  matter  of  no  regret.  A  veritable 
untimely  birth  is  better  than  he.  Jehoiakim,  king  of  Ju- 
dah,  was  noted  for  his  enormous  rapacity  and  pursuit  of 
iniquitous  gain  ;  and  therefore  the  Lord  said,  "  They  shall 
not  lament  for  him,  saying.  Ah  my  brother !  or  Ah,  sister ! 
they  shall  not  lament  for  him,  saying,  Ah,  lord !  or  Ah, 
his  glory !  He  shall  be  buried  with  the  burial  of  an  ass, 
drawn  and  cast  forth  beyond  the  gates  of  Jerusalem."  Jer. 
xxii.  18,  19.  But  why  is  an  untimely  birth  better  than 
the  miser?     The  answer  is  found  in  the  next  verses. 


Ver.  4-7.  COMMENTARY   ON   ECCLESIASTES.  143 

4.  For  he  cometli  in  with  vanity,  and  departeth  in  darkness, 
and  his  name  shall  be  covered  with  darkness. 

5.  3foreover,  he  hath  not  seen  the  sun,  nor  known  any  thing : 
this  hath  more  rest  than  the  other. 

6.  Yea,  though  he  live  a  thousand  years  twice  told,  yet  hath 
he  seen  no  good :  do  not  all  go  to  one  place  ? 

The  old  miser  is  remembered,  if  remembered  at  all, 
only  to  be  despised ;  while  the  abortive  has  neither  name 
nor  remembrance.  He  has  the  mere  shadow  of  an  exist- 
ence "  without  guilt,  disgrace,  pain,  or  punishment."  He 
has  rest  more  than  the  other — more  than  the  miser  who 
hves  in  restlessness  and  misery,  and  goes  to  the  world  of 
unrest  and  despair. 

Do  not  all  go  to  one  place  ?  All  go  to  the  grave,  and 
it  is  better  to  know  nothing  of  life  than  to  know  it  only  as 
a  scene  of  wretchedness  even  for  two  thousand  years. 
The  longer  his  life,  the  less  his  rest.  An  eternal  sleep 
broken  only  by  a .  long  restless  life,  had  better  not  be 
broken  at  all.  But  blessed  be  God,  there  is  a  glorious, 
an  eternal  rest  awaiting  the  people  of  God. 

7.  T[  ^Z?  the  labour  of  man  is  for  his  mouth,  and  yet  the  ap- 
petite is  not  filled. 

It  was  said  to  man  immediately  after  his  fall,  "  In  the 
sweat  of  thy  face  shalt  thou  eat  bread."  Gen.  iii.  19. 
And  we  find  that  the  most  of  the  labour  of  life  is  to  supply 
the  wants  of  the  body.  "  Yet  the  appetite  is  not  filled. ^^ 
Desire  is  not  satisfied.  Our  Saviour  says,  "  He  that 
drinketh  of  this  water  shall  thirst  again."  He  who  seeks 
to  slake  his  thirst  with  the  water  of  earthly  cisterns  will 
become  all  the  more  thirsty.  He  will  cry,  "  Give,  give — 
more,  more !"  But  the  true  way  to  make  the  best  of  life 
is  to  be  content.  "  Having  food  and  raiment,  let  us  there- 
with be  content." 


144  COMMENTARY   ON   ECCLESIASTES.  Chap.  VI. 

8.  For  what  hath  the  wise  more  than  the  fool?  what  hath  the 
poor,  that  hnoweth  to  walk  before  the  living  f 

The  wise  man  and  the  fool  share  ahke.  That  is,  if 
there  is  no  future,  the  difference  between  them  is  unim- 
portant. Many  a  wise  man  knowing  how  "  to  walk  be- 
fore the  hving," — to  transact  his  worklly  business, — is 
poor.  The  man  is  poor,  whoever  he  may  be,  wise  or 
foohsh,  that  either  has  no  future  existence,  or  has  no  fu- 
ture happy  existence.  To  "walk  before  the  living,"  is  to 
walk  before  those  who  are  now  on  the  stage  of  action. 
And  that  man  is  indeed  poor,  who,  though  he  can  conduct 
himself  wisely  toward  them,  is  not  wise  for  the  future. 
We  might  translate  the  last  clause  liberally  thus :  "  What 
advantage  hath  the  poor  worldling  that  knoweth  only  to 
walk  before  men  now  living,  and  transact  with  them 
worldly  business,  and  casteth  no  eye  to  the  future  ?" 
This  question  falls  in  with  the  theme  of  Solomon's  dis- 
course. Stuart  says,  "  To  *  lualk  before  the  living,'  is  to 
behave  with  propriety  and  discretion  before  men."  The 
word  translated  "  living "  means  generally  in  this  book, 
men  now  on  the  stage  of  action, — men  in  this  world.  See 
iv.  2,  15;  vii.  2;  ix.  4,  5. 

9.  ^  Better  is  the  sight  of  the  eyes  than  the  wandering  of  the 
desire :  this  is  also  vanity  and  vexation  of  sjnrit. 

"  The  sight  of  the  eyes,  is  the  reality  before  us."*  "  The 
wandering  of  the  desire,^'  is  hankering  after  something  not 
possessed, — some  imaginary  good.  Enjoyment  of  what 
we  have,  is  better  than  wishing  for  what  we  have  not.  It 
is  vanity  and  vexation  of  spirit  thus  to  wish.  Solomon 
had  before  shown  that  things  actually  possessed  were  un- 
profitable unless  related  to  a  future  state.  But  now  he 
teaches   that   to   enjoy  them  as  well  as  we  can,  is  better 

*  Bridges. 


Ver.  10.  COMMENTARY    ON    ECCLESIASTES.  145 

than  to  be  anxious  about  what  we  have  not.  Luther  says, 
"  Solomon's  opinion  is,  that  it  is  better  to  make  use  of  that 
which  hes  before  our  eyes,  that  is,  of  what  is  now  at  hand, 
than  that  the  soul  go  wandering  to  and  fro.  Solomon's 
will  is  that  we  make  use  of  the  present,  thank  God  for  it, 
and  not  think  of  anything  else — like  the  dog  in  iEsop, 
which  snapped  at  the  shadow  and  let  the  flesh  fall.  Wha 
he  intends  then  is  that  we  should  use  that  which  God  has 
given  before  our  eyes,  that  which  is  now  here,  and  be 
content  therewith  and  not  follow  our  own  soul  which  is 
never  satisfied :  as  he  said  before." 

10.  Tliat  which  hath  been  is  named  already,  and  it  is  known 
that  it  is  man :  neither  may  he  contend  with  him  that  is  mightier 
thaii  he. 

I  have  now  "  already  "  recited  ("  named  ")  those  things 
in  which  happiness  or  profit  is  supposed  to  consist.  Sol- 
omon tells  us  at  the  beginning  of  his  treatise,  (i.  13,  14,) 
that  he  had  been  seeking  and  searching  out  all  things  that 
are  done  under  heaven ;  and  that  he  had  "  seen  all  the 
works  done  under  the  sun,  that  they  were  vanity."  He 
goes  on  to  name  many  things  in  the  several  intervening 
chapters : — and  now  he  tells  us  that  he  has  named  them 
all.  In  his  discourse  thus  far  he  has  called  by  name,  one 
after  another,  all  supposed  earthly  good  things,  in  answer 
to  the  question,  "  What  profit  is  there  under  the  sun  ?" 
We  may  recapitulate  the  good  things  which  he  has  dis- 
cussed thus  far : — mirth,  pleasure,  laughter,  wine  ;  houses, 
vineyards,  gardens,  orchards  of  all  kinds  of  fruits,  pools ; 
servants,  maidens,  great  and  small  cattle,  silver,  gold,  curi- 
osities ;  men-singers,  women-singers,  musical  instruments, 
(or  wives;)  laying  up  for  children,  greatness,  wisdom, 
good  deeds,  authority,  worship,  honour,  large  families,  long 
hfe,  and  longing  desires  for  more  things. 

19 


146  COMMENTARY   ON   ECCLESIASTES.  Chap.  VI. 

Perhaps  this  hst  contains  every  good  for  which  men  are 
anxious  in  this  life.  If  there  is  no  future  Hfe,  they  are 
all  proved  to  be  empty.  "  That  which  hath  been  is  named 
ah'eady."  "  And  it  is  known  that  it  is  man.^''  It  is  char- 
acteristic of  man  to  seek  happiness  in  such  things.  Or, 
such  is  man  ! — seeking  vanity !  "  Verily  every  man  at 
his  best  estate  is  altogether  vanity."     Ps.  xxxix.  5. 

"  Neither  may  he  contend  with  him  that  is  mightier 
than  he."  He  may  not  contend  with  God.  In  making 
creatures  his  chief  good,  he  does  thus  contend.  God  says, 
"  Seek  happiness  in  rae."  Man  replies,  "  No,  I  will  seek 
it  in  creatures."  He  may  not  thus  contend.  It  is  sinful. 
— It  is  dangerous ! 

11.  *[[  Seeing  there  he  many  things  that  increase  vanity,  what 
is  man  the  better  ? 

The  old  question  here  returns  again  in  a  new  form. 
■"  What  is  man  the  better  " — what  advantage  has  man  in 
all  this  toil — in  these  "many  things  that  increase  vanity?" 
We  would  suggest  the  following  free  translation  : — "  Truly 
there  are  many  things  (as  seen  above)  that  increase  van- 
ity !  what  advantage  is  there  to  man  (in  them  all)  ?" 

12.  For  who  knoweth  what  is  good  for  man  in  this  life,  all  the 
days  of  his  vain  life  which  he  spendeth  as  a  shadow  ?  for  udio 
can  tell  a  man  what  shall  he  after  him  under  the  sun  ? 

This  is  connected  in  sense  with  the  verse  above.  What 
advantage  is  there  to  man,  because  who  knoweth  what  is 
good  for  man  in  this  life,  &c.  1  The  great  question  of  the 
treatise  remains  unsolved ;  says  Solomon.  Nor  is  there 
anything  to  be  hoped  for  from  the  future : — "  Who  can 
tell  a  man  what  shall  be  after  him  under  the  sun  V  Heng- 
stenberg  says,  that  Solomon  or  the  writer  "  does  not  speak 
of  that  which  will   come  after  this  life,  but  means  to  say, 


Ver.  1-12.  COMMENTARY   ON  ECCLESIASTES.  147 

that  no  man  knows  what  will  happen  to  him  after  an  hour 
after  a  day,  or  after  a  year." 

Solomon  here  ends  a  division  of  his  subject;  by  this 
conclusion,  that  no  one  can  find  out  any  real  good  under 
the  sun,  leaving  out  of  view  the  future  world.  In  the  fol- 
lowing chapters,  though  the  main  theme  is  not  changed, 
he  uses  many  comparisons,  showing  that  some  earthly 
things  are  better  than  others. 

SUGGESTED   REMARKS.     ' 

I.  Solomon  tells  us  what  will  not  give  happiness  : — 
Jesus,  the  "greater  than  Solomon"  tells  us  what  will. 
Solomon  could  show  nothing  on  earth  that  would  give 
rest. — Jesus  says,  "  I  will  give  you  rest."  Both  ask 
"  What  profit  ?"  Solomon  asks,  "  What  profit  hath  a  man 
of  all  his  labour  which  he  taketh  under  the  sun  ?"  Jesus 
asks,  "  What  shall  it  profit  a  man,  if  he  shall  gain  the  whole 
world  and  lose  his  own  soul  ?"  His  gifts  contrast  glori- 
ously with  those  named  in  this  book.  Instead  of  sinful 
mirth  and  wine,  he  gives  the  joys  of  communion  with  him- 
self,— joys  that  the  world  knows  not  of.  And  he  has  in 
reserve  unbounded  delight.  "  In  thy  presence  is  fulness 
of  joy,  and  at  thy  right  hand  there  are  pleasures  for  ever- 
more." 

Instead  of  houses,  vineyards,  gardens,  and  orchards  of 
rare  and  delicious  fruits,  Jesus  has  in  reserve,  mansions 
of  glory,  a  paradise  of  joy,  and  the  "  twelve  manner  of 
fruits"  upon  the  trees  of  life.  Instead  of  pools — "  broken 
cisterns  that  hold  no  water,"  he  has  in  reserve,  "the 
river  of  the  water  of  life"  flowing  "  from  the  throne  of 
God  and  the  Lamb."  Instead  of  men-servants  and  maid- 
servants, he  even  now  sends  his  angels  as  ministering 
spirits,  to  wait  upon  the  heirs  of  salvation.  Gabriel  is  not 
too  great  and  too  noble  to  watch  over  their  path  and  their 


148  COMMENTARY   ON   ECCLESIASTES.  Chap.  VI. 

pillow.  Instead  of  the  silver  and  gold  that  are  corrup- 
tible, he  counsels  us  to  buy  of  him  gold  tried  in  the  fire 
that  we  may  be  rich.  Instead  of  men-singers,  women- 
singers,  and  musical  instruments,  he  will  cause  us  to  join 
the  choir  of  "  harpers  harping  with  their  harps."  Instead 
of  worldly  wisdom,  greatness,  and  distinction,  he  gives  us 
the  true  wisdom.  He  makes  us  kings  and  priests,  and  we 
shall  reign  for  ever.  Instead  of  worship  formal  and  heart- 
less, he  causes  his  people  to  worship  in  spirit  and  in  truth, 
and  will  exalt  them  to  the  glorious  worship  of  those  who 
sing  and  praise  with  the  angels.  Instead  of  a  long  life  of 
earthly  care,  he  gives  those  who  love  him  immortal  youth, 
which,  when  ages  or  cycles  are  ended,  shall  only  just  be 
reaching  forth  to  the  immortality  before  it. 

Ah,  all  is  not  vanity.  "  Under  the  sun"  it  may  be,  so 
far  as  it  aspires  to  nothing  higher.  But  above  the  sun, 
there  are  crowns,  and  palms,  and  harps,  and  mansions,  and 
a  paradise  of  bliss  ! 

This  world,  too,  has  a  glorious  mission.  It  is  the  birth- 
place of  millions  of  redeemed  sinners,  who,  when  earth 
shall  be  no  more,  shall  live  in  glory,  transferred  from  the 
burning  earth  to  the  incorruptible  heavens. 

And  what  will  add  inconceivable  interest  to  the  earth, 
while  millions  of  ages  hence  seraphs  shall  read  the  record, 
will  be  the  great  fact  that  Jesus  had  his  birth-place  upon 
it ;  that  it  was  the  scene  of  his  benevolent  mission — of  his 
redeeming  grace.  His  tears  moistened  its  dust — his 
sweat-drops  ran  down  upon  its  sands — his  gory  blood  was 
mingled  with  its  soil ! 

II.  To  contend  with  God  is  foolish  and  dangerous. 
"  Neither  may  (man)  contend  with  him  that  is  mightier 
than  he."  What  is  man?  He  is  crushed  before  the 
moth !     A  blast  of  infected  air  carries  him  hence.     One 


Ver.  1-12.  COMMENTARY   ON   ECCLESIASTES.  149 

vital  chord  snaps  asunder,  and  he  dies.  He  is  weak,  too, 
in  virtue.  At  his  best  estate,  he  is  altogether  vanity. 
David,  as  a  ruler,  and  only  as  a  ruler,  was  a  man  after 
God's  own  heart.  He  was  the  sweet  singer  of  Israel. 
His  Psalms  breathe  forth  devotion.  And  yet  he  fell. 
Peter,  one  of  the  most  favoured  of  Christ's  disciples,  when 
left  to  himself,  denied  his  Master  with  oaths.  Shall  any 
man,  then,  contend  with  God  ?  It  is  a  fearful  contest ; — 
the  weak  with  the  strong ; — the  ignorant  with  the  wise ; — 
the  finite  with  the  Infinite !  The  sinner  is  waging  this 
war.  The  unconverted  are  fighting  against  their  Maker. 
"  The  ungodly  shall  not  stand  in  the  judgment,  nor  sin- 
ners in  the  congregation  of  the  righteous."  "  Let  the 
potsherd  strive  with  the  potsherds  of  the  earth."  "  Wo 
unto  him  that  striveth  with  his  Maker !"  "  But  if  God  be 
for  us,  who  can  be  against  us  ?"  "  I  can  do  all  things 
through  Christ  which  strengtheneth  me."  "  When  I  am 
weak,  then  am  I  strong." 

"  The  people  that  do  know  their  God  shall  be  strong, 
and  do  exploits."  Look  at  the  worthies.  "  Through 
faith"  they  "  subdued  kingdoms,  wrought  righteousness, 
obtained  promises,  stopped  the  mouths  of  lions,  quenched 
the  violence  of  fire,  escaped  the  edge  of  the  sword,  out  of 
weakness  were  made  strong,  waxed  valiant  in  fight,  turned 
to  flight  the  armies  of  the  aliens."  In  the  last  great 
struggle,  it  will  be  a  glorious  thing  to  have  the  Lord  on 
our  side !  The  Christian  conquers  in  the  moment  of  dis- 
solution. He  comes  to  the  battle,  the  final  conflict,  ex- 
pecting to  meet  a  terrible  enemy.  But  lo !  the  enemy 
has  fled.  There  is  no  foe  to  encounter.  Jesus  has  al- 
ready routed  him.  He  came  to  the  battle  before  us,  and 
the  enemy  fled  in  dismay.  And  now  it  is  not  the  cold 
arm  of  death  that  surrounds  the  dying  believer : — it  is  the 
warm  arm  of  Jesus.     "Angels  may  minister  to  the  saints 


150  COMMENTARY   ON   ECCLESIASTE'S.  Chap.  VL 

on  common  occasions,  but  when  a  Christian  dies,  Jesus 
himself  attends."  With  Jesus  I  pass  safely  through  the 
billows,  and  he  says  to  my  fluttering,  fearing  heart,  "  It  is 
I,  be  not  afraid." 

"And  when  I'm  to  die, 

Receive  me,  I  cry, 
For  Jesus  has  loved  me — I  cannot  tell  why : 

But  this  I  can  find — 

We  two  are  so  joined 
He'll  not  live  in  heaven,  and  leave  me  behind." 


Ver.  1-10.  COMMENTAKY    ON    ECCLESIASTES.  151 


CHAPTER   VIT. 

CONTENTS. 

In  the  last  chapter,  Solomon  tells  ?<s  that  he  had  named,  {o7'  called  hy 
name,)  evety  thing  that  men  sought  profit  from  for  this  life,  and  that  they 
each  and  all  proved  unsatisfactory. 

Noio  he  somewhat  changes  the  snhjcct,  hy  shoiving  that  earthly  vanities 
will  soon  end ;  and  hy  showing  that  some  things  in  this  life  are  Letter  than 
others,  as  leading  us  to  consider  and  prepare  for  the  future.  We  may  se- 
cure good  even  here,  hy  employing  all  with  regard  to  a  future  account. 

In  comparing  the  states  and  dispositions  of  men,  we  learn  that  what 
they  are  discontented  with  as  undesirahle  is  hetter  for  them  than  what  they 
long  for.  1-10.  As  we  cannot  change  our  earthly  lot,  or  control  our  des- 
tiny, it  remains  that  we  seeic  the  true  wisdom,  as  giving  life.  11-15.  {If 
there  is  no  hereafter,)  a  medium  course  hetween  strict  and  uncompromising 
virtue  on  the  one  hand,  and  great  wickedness  on  the  other,  is  safest;  hut 
{there  heing  a  future, )  God  will  eventually  hring  forth  the  righteous  as 
gold  tried  in  the  furnace.  16-18.  Imperfect  as  the  hest  of  men  are,  their 
piety  is  a  hetter  defence  to  their  hearts  than  many  mighty  men  are  to  a 
city;  and  malice  will  not  injure  them.  19-22.  Solomon's  search  after 
wisdom  and  happiness  in  this  world  had  resulted  only  in  a  painful  dis- 
covery  of  human  wickedness  and  woe.  23-29. 

Analysis.  Verses  1-10. 

Verses  1-6.  What  to  men  seems  most  desirable  is  often  the  most  worth- 
less, and  vice  versa. 

7.  The  extremes  of  being  oppressed  and  of  being  promoted,  are  both 

dangerous. 

8,  9.  Patient,  humble,  waiting  for  the  end,  is  better  than  anger,  pride, 

and  impatience. 
10.  It  is  not  wise  to  be  discontented  with  our  present  condition,  as 

though  the  past  had  been  better. 
"We  may  sum  up  these  ten  verses  in  the  truthful  sentence,  Advorsit.v 

improves  the  heart  and  exalts  the  character  of  the  wise.     The  main 

points  (according  to  Bishop  Patrick)  are  these,  viz.  : 
A  good  name  is  better  than  precious  ointment. 
The  day  of  death  is  better  than  the  day  of  birth. 
Mourning  is  better  than  feasting. 


152  COMMENTARY   OX   ECCLESIASTES.  Chap.  VII. 

Sadness  is  better  than  laughter. 

Rebukes  are  better  than  praise. 

The  end  is  better  than  the  beginning.     And 

The  patient  suffering  spirit  is  better  than  a  stout  and  haughty  spirit. 

EXPOSITION. 

1.  A  good  name  is  better  than  precious  ointment ;  and  the 
day  of  death  than  the  day  of  one's  birth. 

In  this  verse,  as  in  the  5th  and  6th,  Hebrew  words  of 
similar  sound  are  brought  together.  This  paronomasia  is 
not  unfrequent  in  the  Hebrew  language ;  and  seems  very 
suitable  for  proverbial  expressions.  We  have  the  same 
thing  in  Enghsh.  "  He  that  goes  borrowing  goes  sorrow- 
ing," is  an  example.  In  this  verse  we  have  in  Hebrew, 
Tov  shem  me  shemmen, — better  is  a  good  name  than  pre- 
cious ointment.  The  value  of  a  good  name  is  incalculable, 
if  deserved. 

There  are  many  references  in  the  Bible  to  ointment. 
Among  the  orientals  it  was  much  more  in  use  than  now 
with  us.  It  was  especially  a  mark  of  festivity.  "  Anoint 
thy  head  and  wash  thy  face,  that  thou  mayest  not  appear 
unto  men  to  fast."  Brotherly  love  is  compared  to  precious 
ointm&nt.  Ps.  cxxxiii.  2.  "Ointment  and  perfume  rejoice 
the  heart."  Prov.  xxvii.  9.  "  My  name  is  as  ointment 
poured  forth."  Cant.  i.  3.  The  idea  of  this  verse  is, 
that  there  is  a  precious  savour  in  a  good  name.  A  good 
name  is  the  aroma  of  virtue.  Mary  felt  that  she  could 
bring  no  more  precious  gift  to  Jesus,  than  to  pour  upon 
his  sacred  person  the  costly  box  of  spikenard.  She  meant 
it  to  be  an  emblem  of  Jesus'  virtue.  But  the  odour  of  that 
deed  of  love  has  been  wafted  to  all  lands,  and  will  continue 
to  perfume  her  name  till  the  end  of  time.  She  did  not 
desire  praise.  We  ought  not  to  desire  it.  But  we  may 
desire,  and  ought  to  maintain,  a  good  reputation.  A  good 
name  is  better  than  a  great  name.     It  gives  influence, — 


Ver.  2.  COMMENTARY    ON    ECCLESIASTES.  153 

the  counsel  of  a  man  of  good  reputation  is  heeded, — his 
example  is  followed. 

The  day  of  the  good  man's  death  is  better  than  the  day 
of  his  birth.  At  his  birth,  he  is  introduced  into  a  world 
of  sin  and  sorrow.  At  his  death,  he  is  introduced  into  a 
world  of  purity  and  joy.  The  day  of  death,  so  much 
dreaded  by  many,  is  a  good  day  to  the  righteous.  To 
depart  and  be  with  Christ,  is  far  better  than  to  live  in  this 
world  of  sorrow;  even  with  its  brightest  joys  at  one's  bid- 
ding. 

Dr.  Hengstenberg  says,  "  The  first  clause  has  no  in- 
ternal connection  whatever  with  the  second :  the  means 
adopted  to  point  out  such  a  connection  have  been  plainly 
artificial  and  far-fetched."  Dr.  Hamilton  on  the  other 
hand  very  plausibly  shows  a  beautiful  connection.  He 
shows  that  to  the  owner  of  a  good  name  the  day  of  death 
is  better  than  the  day  of  birth. 

2.  It  is  better  to  go  to  the  house  of  mourning  than  to  go  to  the 
house  of  feasting:  for  that  is  the  end  of  all  men  ;  and  the  living 
will  lay  it  to  his  heart. 

This  verse  and  those  that  follow  correspond  with  the 
teaching  of  our  Lord  in  the  fii'th  chapter  of  Matthew. 
"  Blessed  are  the  poor  in  spirit. — Blessed  are  they  that 
mourn,"  &c.  Our  experience  teaches  us  that  scenes  of 
affliction  and  sorrow  have  a  mellowing  effect  upon  the 
heart.  You  return  from  the  sick-chamber  a  better  man. 
If  you  have  sympathized  with  the  bereaved,  you  have 
done  like  Jesus,  and  your  fare  becomes  sweeter  and  your 
pillow  softer  from  the  performance  of  the  act  of  kindness. 

"  He  that  hatli  soothed  a  widow's  woe, 
Or  wiped  an  orphan's  tear,  doth  know 

There's  something  here  of  heaven." 

It  seems  evident  that  "  the  house  of  mourning  "  means 

20 


154  C3MMENTARY   ON   ECCLESIASTES,  Chap.  VII. 

the  house  where  there  is  mourning  on  account  of  the  death 
of  some  one  in  it.  The  Hebrew  word  S::x  translated 
mourning  is  generally  used  concerning  mourning  for  the 
dead.  But  the  last  part  of  the  verse  is  conclusive; — 
"  That  (death)  is  the  end  of  all  men ;  and  the  hving  will 
lay  it  to  his  heart."  "  So  teach  us  to  number  our  days, 
that  we  may  apply  our  hearts  unto  wisdom."  On  the 
other  hand,  if  you  go  to  the  house  of  feasting  and  revelry, 
though  you  may  have  a  little  temporary  pleasure,  recol- 
lections of  wasted  time  and  sinful  joys  will  follow  you  to 
your  bed-chamber ;  and  plant  your  pillow  with  thorns ; — 
your  heart  will  not  be  at  rest.  Feasting  may  cause  us  to 
forget  our  mortahty.  To  prevent  this,  the  Egyptians 
brought  coffins  into  their  feasts. 

3.  Sorrow  is  better  than  laughter :  for  by  the  sadness  of  the 
countenance  the  heart  is  made  better. 

4.  The  heart  of  the  wise  is  in  the  house  of  mourning  :  but  the 
heart  of  fools  is  in  the  house  of  mirth. 

The  same  subject  is  continued.  It  is  God's  grace  that 
makes  us  better  by  sorrow.  "  The  sorrow  of  the  world 
worketh  death."  They  who  like  the  Pharisees  disfigured 
their  faces,  that  they  might  be  seen  of  men  to  fast  and 
mourn,  were  none  the  better  for  it,  but  the  worse.  Our 
present  state  is  a  state  of  discipline  :  we  are  in  a  course 
of  training.  And  we  need  checks  and  crosses  to  prepare 
us  for  the  stern  realities  of  this  life,  and  to  make  heaven 
the  more  blessed.  Hence  if  we  are  "  made  sorry  after  a 
godly  manner  "  it  "  worketh  repentance  to  salvation,  not 
to  be  repented  of"     2  Cor.  vii.  9,  10. 

5.  It  is  better  to  hear  the  rebuke  of  the  wise  than  for  a  man 
to  hear  the  song  of  fools. 

David  says,  (Ps.  cxh.  5,)  "  Let  the  righteous  smite  me ; 


Yer.  6, 7.  COMMENTARY   ON    ECCLESIASTES.  155 

it  shall  be  a  kindness :  and  let  him  reprove  me ;  it  shall  be 
an  excellent  oil,  which  shall  not  break  my  head :  for  yet 
my  prayer  also  shall  be  in  their  calamities."  Yet  many 
resent  a  rebuke,  as  though  it  necessarily  came  from  an 
enemy.  And  few  have  the  wisdom  to  rebuke  or  admon- 
ish with  a  right  spirit.  It  requires  caution,  meekness,  and 
love.     But  "  open  rebuke  is  better  than  secret  love  " 

"  The  song  of  fools"  may  refer  to  a  song  in  commenda- 
tion of  a  person ;  and  if  so,  it  is  in  contrast  with  "  the  re- 
buke of  the  wise."  It  was  better  for  David  to  be  made 
"  the  song  of  the  drunkards" — their  song  in  disrespect — 
than  to  have  their  song  of  commendation. 

6.  For  as  the  eracMing  of  thorns  under  a  pot,  so  is  the 
laughter  of  the  fool.     This  also  is  vanity. 

In  these  two  verses  (5,  6,)  we  have  another  Hebrew 
paronomasia — shir,  sir,  sirim — translated  song,  pot,  thorns. 
Fuel  in  Palestine  was  often  scarce.  A  few  thorns  would 
make  a  momentary  blaze,  and  a  crackling  noise,  but  pro- 
duce but  little  heat.  So  the  laughter  of  fools  is  mere 
noise,  causeless  and  useless — presently  to  be  exchanged 
for  sorrow.  David  says  of  his  enemies,  "  They  are 
quenched  as  a  fire  of  thorns."  Ps.  cxviii.  12.  Their  end 
is  sudden  and  sad.  These  instructions  are  worthy  of  our 
attention,  not  merely  for  the  season  of  "  Lent,"  but  at  all 
times.  Those  who  feel  it  to  be  a  duty  to  abstain  from 
promiscuous  dancing  and  other  improper  sports  during 
Lent,  but  who  indulge  freely  at  other  times,  should  read 
these  verses  carefully — prayerfully. 

7.  Surely  oppression  maheth  a  wise  man  mad ;  and  a  gift 
destroyeth  the  heart. 

Solomon  had  seen  oppression,  if  not  in  Israel  in  other 
countries.     And  he  often  refers  to  it  as  a  great  calamity 


156  COMMENTARY   ON   ECCLESIASTES.  Chap.  VII. 

to  the  oppressed.  (See  iii.  16 ;  iv.  1 ;  v.  8.)  Oppressior, 
means,  actively,  inflicting  suffering  on  another ; — passively, 
enduring  suffering  from  another.  Here  it  means  the  lat- 
ter. Many  a  subject — many  a  slave — has  been  made 
frantic  by  the  galling  yoke  that  crushed  him.  Solomon's 
own  son  Rehoboam  enraged  his  subjects  by  threatening 
to  increase  their  already  heavy  burdens,  and  ten  tribes 
revolted  from  him.  Jeremiah  acted  like  a  madman,  when, 
after  being  smitten  by  Pashur,  and  put  in  the  stocks,  (Jer. 
XX.  2,)  he  cursed  his  day.  (Jer.  xx.  14-18.)  The  right- 
eous are  in  danger  of  putting  forth  their  hands  to  iniquity, 
when  the  rod  of  the  wicked  rests  upon  their  lot.  Ps.  cxxv. 
3.  Dr.  Clark  translates  the  first  part  of  this  verse,  "  Op- 
pression shall  give  lustre  to  a  wise  man."  The  sentiment 
is  in  accordance  with  that  of  previous  verses. 

"A  gift  (bribe)  destroyeth  (corrupteth)  the  heart." 
Bribery  has  been  employed  in  all  ages,  especially  for  the 
sake  of  obtaining  or  retaining  office.  The  two  parts  of 
the  verse  seem  to  be  connected  in  meaning  thus — the  sub- 
ject or  slave  is  equally  injured  and  wronged,  whether  his 
lord  seek  to  make  him  do  wrong  by  punishment  or  bribery. 
By  the  first  he  is  provoked — by  the  last  he  is  corrupted. 

8.  Better  is  the  end  of  a  thing  than  the  beginning  thereof ; 
and  the  patient  in  spirit  is  better  than  the  proud  in  spirit. 

Prof  Stuart  says  that  the  writer  means,  "  that  the  end 
of  this  matter  of  oppressing  will  show  at  last  the  true 
state  of  the  thing ;  and  that  it  is  better  to  wait — to  exer- 
cise forbearance  of  mind,  than  haughtily  to  resent  the  in- 
juries received."  The  oppressed  shall  have  deliverance, 
if  not  sooner,  at  death.  Let  them  be  patient.  Let  them 
think  of  the  final  end.  iii.  11-17.  Jacob  looked  only  at 
"the  beginning"  when  he  said,  "All  these  things  are  against 
me."     When  he  saw  "  the  end,"  he  exclaimed  with  satis- 


Ver.  9,  10.  COMMENTARY    ON    ECCLESIASTEvS.  157 

faction,  "  It  is  enough."     See  Job,  1st  chapter  and   xHi. 
12.     Also  James  v.  11. 

Be  patient  to  the  end.  "  Be  faithful  unto  death,  and  I 
will  give  thee  a  crown  of  life." 

9.  Be  not  liasty  in  thy  sjnrit  to  he  angry :  for  anger  resteth 
in  the  bosom  of  fools. 

The  preceding  sentiment  is  enforced  with  the  additional 
reason  that  it  is  the  part  of  folly  to  nurse  up  wrath. 

10.  Say  not,  Why  is  it  that  the  former  days  were  better  than 
these  ?  for  thou  dost  not  inquire  wisely  concerning  this.. 

Here  is  another  evidence  of  the  unsatisfying  nature  of 
this  world.  Any  thing  but  what  we  have,  is  thought  good. 
"  Tis  distance  lends  enchantment  to  the  view."  The 
past,  we  imagine,  was  far  better  than  the  present : — but  it 
is  mere  imagination.  The  past  had  its  cares  and  trials  as 
well  as  the  present.  Old  men  often  think  that  every  thing 
is  now  wrong,  because  changed  from  the  usages  of  their 
youthful  days.  But  it  is  not  wise  to  vex  one's  self  on  ac- 
count of  changes  which  may  after  all  be  better  instead  of 
worse.  It  is  better  to  complain  of  the  badness  of  our 
own  hearts  than  of  the  badness  of  the  times.  Taken  as 
a  whole,  the  world  has,  no  doubt,  been  improving  from 
the  first  ages  till  now;  and  it  will  improve  till  the  millen- 
nium ushers  in  the  latter-day  glory. 

SUGGESTED    REMARKS. 

1.  A  good  name  is  precious  in  this  world  of  sin. 
Good  men  should  be  imitated  and  admired,  though  they 
ought  not  to  be  flattered.  When  they  die,  their  virtues 
may  be  eulogized  for  the  imitation  of  mankind.  Ere  the 
box  of  precious  ointment  be  broken,  its  fragrance  can 
hardly  be  confined  or  concealed.  But  when  broken,  like 
Mary's  alabaster  box  of  ointment  poured  upon  the  head 
of  Jesus,  its  odour  fills  the  room  and  the  surrounding  at- 


158  COMMENTARY   ON  ECCLESIASTES.  Chap.  VIL 

mosphere.  The  box  is  broken  when  the  good  man  dies ; 
and  thus  the  day  of  his  death  is  better  than  the  day  of  his 
birth.  The  incense  of  a  holy  hfe  is  now  in  the  censer, 
and  it  fills  the  whole  temple  with  its  fragrance.  A  good 
name,  if  deserved,  is  invaluable.  It  has  power  while  the 
possessor  lives.  It  is  embalmed  in  many  hearts  when  he 
dies.  "  The  righteous  shall  be  had  in  everlasting  remem- 
brance." A  good  name  is  written  in  heaven.  Let  not 
"  a  little  folly"  give  ill  savour  to  our  otherwise  fragrant 
characters.  How  valuable  to  us  as  examples  are  the  his- 
tories of  good  men  !  Abel's  name  has  come  down  to  us 
as  fragrant  as  the  incense.  "  He  being  dead,  yet  speak- 
eth."  Enoch's  name  is  hke  sweet  ointment.  What  in- 
structive biographies  have  we,  in  the  faithful  Abraham, 
the  obedient  Isaac,  the  wrestling  Jacob,  the  pure  Joseph 
the  meek  and  earnest  Moses,  the  patient  and  reverential 
Job,  the  incorruptible  Samuel,  the  loving  and  disinterested 
Jonathan,  the  good  Hezekiah,  the  pious  Josiah,  the  firm 
and  noble  Daniel,  the  zealous  John  the  Baptist,  the  loving 
and  earnest  sons  of  Zebedee — James  and  John,  Paul 
glowing  with  holy  ardour  for  the  salvation  of  men,  and 
Barnabas  "  a  good  man  full  of  faith  and  the  Holy  Ghost." 
There  were  female  worthies  too  not  less  conspicuous 
in  their  sphere  : — the  praying  Hannah,  the  heroic  Debo- 
rah, the  affectionate  Ruth,  the  generous  Abigail,  the  cour- 
ageous Esther,  the  sweet,  gentle,  humble  Marys,  the  be- 
nevolent Dorcas,  the  kind  and  active  Phoebe,  and  Lois  and 
Eunice,  whose  record  is  that  their  faithful  teachings  re- 
sulted in  the  piety  of  their  posterity  !  Tens  of  thousands, 
since  Scripture  history  was  written,  might  be  added  to  the 
catalogue.  Some  of  them,  however,  like  the  sweet  flower 
in  the  desert,  have  hardly  been  known.  No  one  has 
written  their  history.  Hamilton  says,  "  The  Inquisition 
has,  no  doubt,  extinguished  many  an  Antipas;  and  in  the 


Ver.  1-10.  COMMENTARY   ON   ECCLESIASTES.  159 

Sodoms  of  our  earth  many  a  Lot  has  vexed  his  soul,  and 
died  with  no  Pentateuch  to  preserve  his  memory." 

But  the  good  man  at  least  leaves  a  valuable  inheritance 
to  his  children,  that  of  an  unsullied  life.  Let  our  children 
be  able  to  stand  with  head  erect  when  we  are  gone,  and 
pronounce  our  names  with  pride  and  affection.  There  is 
no  better  heir-loom  than  the  name  of  a  good  and  pious 
and  noble  ancestor. 

But  to  have  a  good  name  we  must  have  a  good  char- 
acter. There  can  be  no  shadow  without  a  substance — 
no  fragrance  without  the  ointment — no  good  name  with- 
out a  good  life.  They  are  not  noble  who  do  noble  acts 
for  the  mere  sake  of  fame  or  distinction :  but  they  are 
truly  noble  who  love  to  do  right.  If  we  seek  distinction, 
it  will  likely  elude  our  grasp.  But  if  we  earnestly  and 
honestly  do  our  duty,  an  appreciating  public  will  sooner 
or  later  acknowledge  our  worth.  We  should  do  the  work 
of  life  from  a  sense  of  duty  and  the  pleasure  of  doing  right. 
TheJi  we  need  not  be  anxious  about  the  opinion  of  friends 
or  foes. 

IL  A  patient  spirit  is  invaluable.  "  The  patient  in 
spirit  is  better  than  the  proud  in  spirit."  (Ver.  8.) 
"  Through  faith  and  patience  "  the  righteous  "  inherit  the 
promises."  Patience  as  a  Christian  grace  results  from 
faith.  "The  trying  of  your  faith  worketh  patience." 
Jas.  i.  3.  The  man  who  has  not  patience  to  wait  till  God 
fulfils  his  promises,  has  little  or  no  fl\ith.  He  cannot  trust 
his  heavenly  Father  to  bring  about  his  promises  in  his  own 
time.  It  is  in  this  sense  that  "  he  that  believeth  shall  not 
make  haste :" — he  shall  not  be  impatient  and  try  to  hasten 
what  is  not  to  be  hastened.  Many  a  professor  of  religion 
would  be  in  earnest  to-day  if  he  could  reach  eternal  life 
thereby  to-morrow.  But  because  his  Lord  delayetli  his 
coming  he  relaxes  in  duty,  and  perhaps  turns  back  again 


160  COMMENTARY    ON    ECCLESIASTES.  Chap.  VII. 

to  the  world.  We  are  to  labour  on  in  hope  :  and  "  if  we 
hope  for  that  we  see  not,  then  do  we  with  patience  wait 
for  it."  We  are  to  wait  for  the  end  ;  and  the  end  will  be 
Detter  to  us  than  the  beginning.  The  end  of  life  will  be 
the  end  of  sin.  "Be  patient  therefore,  brethren,  unto  the 
coming  of  the  Lord.  Behold  the  husbandman  waiteth  for 
the  precious  fruit  of  the  earth,  and  hath  long  patience  for 
it,  until  he  receive  the  early  and  latter  rain.  Be  ye  also 
patient;  stablish  your  hearts :  for  the  coming  of  the  Lord 
draweth  nigh."     (Jas.  v.  7,  8.) 

"  Patience  is  power."  The  silent  dew  and  the  gentle 
shower  do  a  better  work  than  the  sweeping  tempest.  The 
patient,  toiling,  enduring  man,  does  a  better  work  than  the 
noisy  and  turbulent.  The  mother  quietly  forming  the 
habits  of  her  darling  boy, — the  Sabbath-school  teacher 
giving  silent  lessons  of  truth, — the  minister  toiling  on  amid 
discouragements; — these  have  power.  The  farmer  sows 
this  year  for  the  frost,  and  next  year  for  the  drought: 
Shall  he  therefore  fret  and  murmur  and  be  angry  at  Prov- 
idence ;  and  declare  that  he  will  sow  no  more  ?  No,  let 
him  sow  again,  and  his  barn  will  be  tilled  with  golden 
sheaves,  and  his  granaries  with  ripe  corn.  "  Let  patience 
have  her  perfect  work."  A  soldier  had  received  a  letter 
from  his  loving  sister  just  as  he  was  about  to  enter  the 
bloody  battle  of  Fair  Oaks.  It  was  unread,  for  the  call 
to  arms  was  in  haste.  As  he  afterward  lay  on  the  ground 
a  bleeding  captive,  he  opened  the  letter  and  read,  as  quoted 
from  Dr.  Byrom : 

"  With  patient  mind,  tlie  course  of  duty  run  : 
God  nothing  does,  or  suffers  to  he  done. 
But  thou  would' st  do  thj'self,  could' st  thou  but  see 
The  end  of  all  events  as  well  as  he." 

It  was  enough  for  his  faith.  He  was  happy.  And  he 
afterward  realized  that  it  was  true. 


Ver.  1-10.  COMMENTARY    ON    ECCLESIASTES.  161 

III.  It  is  not  wise  to  inquire  why  ancient  times  were 
better  than  the  present.  It  cannot  be  denied  that  there 
was  a  golden  age — a  paradise  of  bhss.  Its  period,  how- 
ever, was  so  brief  that  it  could  hardly  be  called  an  age. 
Then  man  held  sweet  intercourse  with  God;  and  God 
spake  to  man  with  a  Father's  words  of  cheer.  No  re- 
bukes fell  from  his  lips ; — his  hand  grasped  no  chastising 
rod.  But  the  apostasy  was  a  sudden  fall  from  light  to 
darkness — from  holiness  to  sin — from  safety  and  bliss  to 
ruin.  Till  the  flood  there  was  little  else  than  violence 
and  blood.  After  the  flood,  idolatry  soon  covered  the 
world  with  its  corruption.  Oppression  became  as  uni- 
versal as  human  power  and  human  depravity  could  make 
it.     Those  former  days  were  not  better  than  these. 

But  we  take  higher  ground,  and  assert  that  these  days 
are  better  than  former  days.  The  Christian  religion  is 
making  certain  progress  toward  its  final,  its  universal  tri- 
umph. When  the  new-born  religion  of  Jesus  descended 
to  men,  it  was  a  day  of  joy.  Angels  sang  "  Peace  on 
earth,  good  will  to  men."  But  even  those  days  were  not 
as  good  as  the  present,  for  the  true  religion  was  not  then 
extended  as  now  over  so  large  a  portion  of  the  earth. 

When  the  Roman  emperor  Constantine  established 
Christianity  by  law,  it  seemed  to  be  a  happy  day  for  its 
friends.  But  the  strong  hand  which  was  reached  forth  to 
protect  religion  was  diseased ;  and  Christianity  cauglit  the 
contagion,  and  pined  under  its  influence.  These  days  are 
better  than  those  of  the  age  of  Constantine. 

When  Luther  and  his  coadjutors  broke  the  yoke  of  a 
corrupt  and  oppressive  hierarchy,  it  seemed  a  day  of  ran- 
som. Great  and  good  men  raflied  for  the  truth.  But  it 
was  a  time  of  conflict,  and  bitterness.  The  blood  of  the 
witnesses  for  the  truth  flowed  like  water.  These  days  are 
better  than  those  of  the  Reformation. 

21 


162  COMMENTARY   ON   ECCLESIASTES.  Chap.  VK. 

When  God  poured  out  his  Spirit  upon  our  fathers  in 
Scotland  and  in  America,  it  was  a  happy  day.  The  church 
was  baptized  afresh.  But  the  divine  influence  was  not  so 
extensively  exerted  as  at  this  day.  These  days  are  even 
better  than  those  of  our  fathers. 

There  are  errors  it  is  true,  but  they  are  generally  old 
errors  revived.  Truth  and  Christianity  are  this  day  more 
firmly  settled  in  the  hearts  of  men,  and  more  extensively 
propagated  than  at  any  former  period.  Amid  the  ebbings 
arid  flowings  of  the  tides  of  truth  and  error,  error  is  re- 
ceding and  truth  advancing.  Former  days  were  not  better 
than  these. 

IV.  It  is  not  wise  to  inquire  why  our  own  more  early 
days  were  better  than  the  present.  Men  advanced  in  years, 
often  look  back  with  a  kind  of  melancholy  regret  to  the 
days  of  their  youth.  Experience  has  dissipated  many  a 
dream,  which  though  but  a  dream  was  very  pleasant.  The 
golden  winged  butterfly  has  no  more  charms,  and  the 
rainbow  has  not  yet  been  seized,  and  the  hope  has  fled 
that  it  ever  will  be.  The  man  advancing  in  years  can 
hardly  divest  himself  of  the  thought  that  the  skies  were 
brighter  in  his  youth  than  how : — that  friends  were  truer, 
that  home  was  more  attractive ; — that  tastes,  and  sights, 
and  sounds  were  more  pleasing.  He  has  a  kind  of  "pen- 
sive autumn  feeling"  in  looking  at  the  past.  Gray  hairs, 
like  faded  leaves  are  upon  his  temples :  and  the  sun  of  his 
strength  is  "  westering."  Many  an  old  man  beheves  that 
things  have  changed  more  than  they  have.  The  change 
has  been  upon  the  man  rather  than  upon  the  objects  around 
him. 

Indeed  every  season  of  life  has  its  joys  and  its  sorrows. 
Every  season  may  be  made  miserable  by  passion  and  dis- 
content; or  happy  and  useful  by  a  cheerful  spirit — by 


Ver.  1-10.  COMMENTARY    ON    ECCLESIASTES.  163 

trust  in  God — and  by  efforts  to  do  right.  The  first  fen 
years  are  the  season  of  present  enjoy?nent  regardless  of  the 
future.  And  though  this  period  of  childhood  is  a  mould- 
ing, and  therefore  an  important  period;  still  in  the  history 
of  one's  life  it  seems  to  be  a  blank.  It  is  the  mere  bud  of 
being. 

The  second  ten  years  are  the  season  of  hope.  This  is 
not  the  bud  of  being  but  the  blossom  of  life.  In  this  sea- 
son of  youth,  there  is  a  rapid  advance  from  childhood  to 
manhood.  It  is  the  season  for  forming  habits, — for  laying 
the  foundation  for  knowledge.  The  heart  is  buoyant  with 
the  expectation  of  good  to  be  realized  hereafter. 

The  thii'd  fen  years  (from  20  to  30)  is  the  season  for 
experiment  and  enterprise.  Hopes  are  sought  to  be  real- 
ized. If  not  before,  the  business  of  life  is  now  selected. 
The  blossom  has  fallen,  and  the  fruit  takes  shape.  Wise 
observers  can  tell  what  kind  of  fruit  appears  to  be  in  store. 
It  is  in  a  physical  point  of  view  that  the  fruit  is  unripe  : 
for  in  a  moral  point  of  view  it  matures  sometimes  even  in 
childhood.  Children  sometimes  by  God's  grace  are  made 
ripe  for  glory  and  taken  home.  Sometimes  they  are  sanc- 
tified in  infancy,  and  have  a  long  Ufe  of  usefulness  before 
they  go  to  their  reward. 

The  fourth  ten  years  (from  30  to  40)  is  the  time  for 
more  successful  activity.  Persons  of  enterprise  act  with 
great  effect.  The  fancy  is  lively,  and  chastened  by  expe- 
rience. Enthusiasm  is  brought  to  bear  upon  the  business 
of  life,  but  it  is  zeal  coupled  with  knowledge. 

The^^A  fen  years  (from  40  to  50)  is  characterized  by 
a  mature  judgment.  The  ardency  of  the  last  period  has 
not  much  abated,  but  it  is  still  further  modified  by  expe- 
rience and  discernment.  The  mental  powers  arrive  at 
their  acme.  Weight  of  character  increases.  The  fruit 
is  ripe. 


164  COMMEjS-TAIIY    on   ECCLEPIASTES.  Chap.  VII, 

The  sixth  ten  years  (from  50  to  60)  is  often  the  mos* 
useful  period  of  a  good  man's  Hfe.  "  The  highest  point 
of  mental  power  is  at  fifty ;  the  highest  point  of  influence 
at  sixty^  The  knowledge  of  men  and  things  is  greater 
than  at  any  former  period.     The  fruit  is  fully  ripe. 

The  seventh  ten  years  (from  60  to  70)  is  characterized 
by  a  rich  and  varied  experience.  Earth  is  not  so  attrac- 
tive to  the  good  man  of  this  age,  as  it  was  in  his  younger 
years.  He  is  more  venerated.  And  very  often  his  judg- 
ment and"  influence  have  not  begun  to  be  impaired.  The 
fruit  is  now  mellow. 

The  eighth  ten  years  (from  70  to  80)  has  many  re- 
deeming points,  though  memory  and  some  of  the  other 
mental  powers  are  beginning  to  fail.  The  good  man,  at 
this  age,  is  revered,  and  his  patient  continuance  in  well- 
doing amid  all  the  infirmities  of  old  age,  is  a  standing  les- 
son to  all  around,  of  the  value  of  laying  up  a  store  of  vir- 
tuous principles  when  young. 

iVnd  even  after  80  years,  the  patriarch's  influence  for 
'20od  is  often  wonderful.  There  is  even  in  what  is  some- 
times  called  "  second  childhood,"  a  beauty  and  an  influence 
truly  delightful.  The  moral  and  religious  character  is 
mellowed  "  into  the  rich  ripeness  of  an  old  age,  made 
sweet  and  tolerant  by  experience."  Youth,  then,  with  its 
hopes,  is  better  than  childhood  with  its  mere  sensual  en- 
joyment. And  manhood  with  its  earnest  work  and  use- 
fulness is  better  still.  And  advancing  years  with  accumu- 
lated experience  and  matured  judgment  is  far  better.  And 
mellow  old  age,  just  passing  into  heaven,  is  best  of  all. 
•"  Say  not  that  the  former  days  were  better  than  these." 
It  is  only  an  old  age  of  sin  that  makes  former  days  better 
than  these.  Those  days  are  best  that  are  spent  for  the 
glory  of  God  and  the  good  of  men.  Christians,  repine 
■not  though  you  may  now  suffer  afflictions.     Brighter  days 


Ver.  11.  COMMENTARY    ON    ECCLESIASTES.  J.Ga 

are  before  you.  "  Now  is  your  salvation  nearer  than  wlien 
ye  believed."  Soon  you  will  enjoy  days  without  want, 
or  tears,  or  sickness,  or  sin : — days  without  a  night,  for 
Jesus  is  the  light  of  heaven.  God  "  will  render  to  every 
man  according  to  his  deeds :  to  them  who  by  patient 
continuance  in  well-doing,  seek  for  glory  and  honour,  and 
immortality ;  eternal  life  :  but  unto  them  that  are  conten- 
tious, and  do  not  obey  the  truth,  but  obey  unrighteousness ; 
tribulation  and  anguish,  upon  every  soul  of  man  that  doeth 
evil ;  of  the  Jew  first,  and  also  of  the  Gentile ;  but  glory, 
honour,  and  peace,  to  every  man  that  worketh  good  ;  to  the 
Jew  first,  and  also  to  the  Gentile ;  for  there  is  no  respect 
of  persons  with  God." — Rom.  ii.  6-11. 


Analysis.  Verses  11-18. 

These  verses  show  lights  and  shadows,  and  virtue  struggling  and  over- 
coming. 
Verses  11,  12.  The  value  of  true  wisdom. 

13.  No  one  can  make  his  earthly  lot  without  a  crook  in  it. 

14.  The  same  truth.  Adversity  must  accompany  prosperity  in  this 
mixed  scene,  according  to  God's  appointment,  to  the  end  that  man 
should  find  nothing  to  explain  the  enigma  of  this  life  (if  there  is  no 
future. ) 

15.  Accordingly  rewards  (in  this  life)  are  not  according  to  merit. 
(From  this  we  are  led  to  infer  a  future. ) 

16.  17.  If  j''ou  live  for  this  world  merely,  take  a  medium  course,  between 

strict  and  uncompromising  virtue  on  the  one  hand,  and  great  wick- 
edness on  the  other ;  as  this  will  preserve  from  martyrdom  and  from 
self-destruction. 
18.  But  the  truly  pious  man,  "  he  that  feareth  God,"  shall  come  forth 
from  every  trial  as  pure  gold  unharmed  of  the  furnace. 

EXPOSITION. 
11.    Wisdom  is  good  with  an  inheritance,  and  hy  it  there  is 
'profit  to  them  that  see  the  sun. 

Several  interpretations  have  been  given  to  this  passage. 


166  COMxAIENTARY    ON    ECCLESIASTES.  CuAr>.  YII 

1st.  The  wisdom  of  this  world  assists  a  man  in  managing 
his  inheritance.  But  this  is  a  truism  that  Solomon  hardly 
meant  to  utter.  Nor  do  we  see  its  connection  with  the 
subject  discussed.  2d.  Heavenly  wisdom — religion,  en- 
ables us  to  use  the  world  for  its  true  object.  This  inter- 
pretation seems  to  be  a  good  one.  3d.  The  marginal 
reading  says,  "  Wisdom  is  as  good  as  an  inheritance ;  yea, 
better,  too."  This  view  seems  preferable  ;  as  comparisons 
and  contrasts  characterize  this  chapter.  Religion  is  bet- 
ter than  all  earthly  goods.  "  And  it  is  profit  to  them  that 
see  the  sun" — to  living  men.  It  is  profitable,  even  for 
this  life.  This  seems  to  be  the  force  of  the  expression, 
"  to  them  that  see  the  simy  It  corresponds  with  the 
apostle's  declaration,  "  Godliness  is  profitable  unto  all 
things,  having  the  promise  of  the  life  that  now  is,  and  of 
that  which  is  to  come."  1  Tim.  iv.  8.  The  verse  may  be 
translated  freely,  thus  :  Piety  is  good,  enabling  its  possessor 
to  use  properly  his  worldly  goods;  and  is  thus  profitable 
for  this  life.  "  Those  who  see  the  stm,^'  says  Stuart, 
"  means  living  men  abroad  in  the  world  of  action ;  com 
pare  vi.  5 ;  xi.  7.  So  the  Greeks  6pf2u  cpao:;  is  equivalent 
to  ^/)v ;  and  so  the  Latins,  Diem  videre.^'' 

This  confirms  the  view  taken  of  Solomon's  theme,  i.  3, 
where  "  under  the  sun'"'  is  regarded  as  equivalent  to — for 
this  life. 

The  view  that  we  have  taken  of  the  meaning  of  this 
verse  seems  to  be  corroborated  by  the  next  verse. 

12.  For  wisdoyn  is  a  defence,  and  money  is  a  defence :  but  the 
excellency  of  knowledge  is,  that  wisdom  giveth  life  to  them  that 
have  it. 

While  wisdom  and  money  are  both  useful,  (as  a  de- 
fence,) true  wisdom  giveth  life  to  its  possessor.  Literally, 
"  The   excellency  of  knowledge-wisdom    makes   its    pos- 


Ver.  13,  14.  COMMENTARY   ON    ECCLESIASTES.  167 

sessor  live."  By  knowledge-wisdom  we  are  no  doubt  to 
understand  true  wisdom,  or  piety.  The  two  words, 
knowledge  and  wisdom,  are  used  to  make  it  emphatic — 
wisdom  par  excellence.  It  gives  life,  even  spiritual,  eter- 
nal LIFE  !  It  gives  what  does  not  belong  to  this  world — 
what  will  not  end  with  this  world.  Wisdom  says,  (Prov. 
viii.  35,)  "  Whoso  findeth  me  findeth  life."  "  The  fear 
of  the  Lord,  this  is  wisdom ;  and  to  depart  from  evil,  is 
understanding."  These  verses  (11  and  12)  do  not  an- 
swer the  question  discussed  in  this  treatise — what  advan- 
tage hath  this  life  without  another  ?  but  they  tell  us  that 
true  religion  is  that  which  benefits  us  in  this  life,  and 
which  prepares  us  for  and  gives  us  life  eternal. 

13.  Consider  the  work  of  Cfod:  for  who  can  make  that 
straight  which  he  hath  made  crooked  F 

This  verse  is  the  same  as  verse  15  of  the  first  chapter, 
only  put  in  the  interrogatory  form  to  make  it  emphatic. 
That  which  God  has  made  crooked  cannot  be  made 
straight  by  human  devices. 

Consider.  Look  at  it  with  wonder  or  delight.  Or, 
be  silent,  admire,  and  wait  for  the  result.  So  far  from 
repining  at  crooked  things — aflflictions — we  should  look 
at  them  with  earnest  delight  as  ordered  by  God.  They 
are  for  some  important  end.  That  "  crooked  "  in  this 
verse  refers  to  adversity  seems  evident  from  the  next 
verse. 

14,  In  the  day  of  prosperity  he  joyful,  hut  in  the  day  of  ad- 
versity consider :  God  also  hath  set  the  one  over  against  the  other, 
to  the  end  that  man  shoidd  find  nothing  after  him. 

Literally,  In  the  day  of  good,  be  good;  but  in  the  day 
of  evil.  look.  For  God  hath  set  this  over  against  this  to 
the  end  that  man  should  not  find  anything  after.     In  pros- 


108  COMMENTARY    ON    ECCLESIASTES.  Chap.  VII. 

perity  it  is  proper  to  be  joyful  and  thankful.  But  in  ad- 
versity, which  is  the  "  crooked  "  of  the  preceding  verse, 
we  ought  to  consider,  reflect,  and,  if  possible,  discover 
why  God  sends  his  chastisement. 

God  has  put  sweet  and  bitter  in  every  man's  cup.  He 
has  marked  out  our  path,  though  it  often  leads  us  where 
w'e  do  not  like  to  go.  In  the  natural  world  we  have 
storms  and  sunshine  alternately.  And  so  is  it  in  our  busi- 
ness and  enjoyments.  In  the  day  of  prosperity  we  need 
a  thorn  in  the  flesh  to  humble  us.  In  the  day  of  adversity 
we  need  a  cordial  to  support  us.  "  Stay  me  with  flagons 
— comfort  me  with  apples." 

God  has  set  prosperity  and  adversity  over  against  each 
other  in  men's  history.  Why?  "To  the  end  that  man 
should  find  (find  out)  nothing  after  him."  The  meaning 
■s  somewhat  obscure  at  the  first  glance.  But  the  senti- 
ment corresponds  with  ix.  1,  where  it  says,  "No  man 
knoweth  either  love  or  hatred  (whether  God  loves  or  hates 
nim)  by  all  that  is  before  them."  God's  outward  dealings 
furnish  no  clue  as  to  God's  love  to  us.  They  are  various, 
that  we  may  not  know  what  is  to  be  our  future  lot, 
"  Man  can  find  out  nothing  after  him ;"  i.  e.,  no  satisfac- 
tory explanation  after  all  his  inquiries,  if  this  life  is  man's 
"ntire  existence.  And  the  next  verse  corroborates  this 
view. 

15.  All  things  have  I  seen  in  the  dai/s  of  my  vanity; 
there  is  a  just  man  tJiat  perisheth  in  his  righteousness,  and  there 
is  a  ivicked  man  that  prolongeth  his  life  in  his  wickedness. 

Solomon  relates  again  his  own  observation  of  what  had 
happened.  In  the  days  of  his  vanity,  probably  means 
the  days  of  his  former  life,  which  he  calls  vanity,  because 
viewed  in  itself  life  is  vanity,  as  he  was  showing  all  along. 
In  ix.  9,  the  "  days   of  vanity  "  are  made   to   correspond 


Ver.  16,17.  COMMENTARY   ON   ECCLESIASTES.  169 

with  days  "  under  the  sun,"  and  with  "  this  Hfe ;"  all  of 
which  forms  are  used.  Solomon  had  even  seen  a  just 
man  perishing  by  untimely  death  "  in  his  righteousness  " 
— by  his  righteousness.  Literally,  "  Here  is  a  righteous 
man  destroyed  for  the  sake  of  his  righteousness."  The 
preposition  2  frequently  means,  by,  or  for  the  sake  of,  be- 
cause of.  (See  Gesenius  Lex.)  See  this  meaning  in  2 
Kings  xiv.  6 ;  Jonah  i.  14.  He  had  also  seen  a  wicked 
man  prolonging  his  life  by  his  wickedness.  This  is  one 
of  those  apparently  "  crooked  "  things  mentioned  in  verse 
13,  and  referred  to  in  verse  14.  By  upholding  the  right, 
men  often  become  martyrs.  By  upholding  sin,  they  often 
live  long  !  This  is  unaccountable  on  the  supposition  that 
there  is  no  other  life.  A  writer  in  the  Princeton  Review, 
(for  Jan.  1857,)  considers  this  verse  the  key  to  the  whole 
book.  He  says,  "  The  problem  really  discussed  is  the 
seeming  inequahties  of  Divine  Providence."  The  discus- 
sion of  the  question  ivhy  it  is  so,  (as  stated  in  this  verse,) 
is  supposed  by  the  writer  in  the  Review  to  be  the  object 
of  Ecclesiastes.  But  it  would  be  strange  indeed  to  find  a 
man's  subject  stated  only  in  the  middle  or  last  part  of  his 
discourse !  As  an  illustration  of  the  great  theme  an- 
nounced, i.  3,  this  verse  is  altogether  to  the  point.  If 
there  is  no  other  world,  the  righteous  are  no  better  off 
than  the  wicked !  Often  the  righteous  man  falls  by  vio- 
lence, while  the  cunning  wicked  man  lives.  And  the  next 
verses  (16,  17,)  show  us  what  is  our  most  prudent  course 
if  there  is  no  other  life. 

16.  Be  not  righteous  overmuch;  neither  mahe  thyself  over- 
wise  :  ivhy  shouldest  thou  destroy  thyself? 

17.  Be  not  over-much  tvicJced,  neither  be  thou  foolish  :  why 
shouldest  thou  die  before  thy  time  ? 

Be  neither  too  good  and  conscientious,  nor  too  wicked. 
22 


170  ■  COMMENTARY    ON    ECCLESIASTES.  Chap.  VII. 

These  verses  confirm  the  interpretation  which  we  have 
given  to  the  Book  of  Ecclesiastes.  Without  another  Hfe, 
it  is  better  to  take  a  medium  course.  Avoid  being  over- 
much righteous  on  the  one  hand,  and  over-much  wicked 
on  the  other.  In  the  former  case  you  make  yourself  a 
martyr.  In  the  latter,  you  die  before  your  time.  (In  the 
original  it  is  fit  time  :  why  die  before  the  proper  time  ?) 
The  very  wicked  often  die  as  it  were  prematurely, — by 
violence,  intemperance,  or  by  the  executioner.  "  Over- 
wise  "  and  "  foolish,"  correspond  with  "  over-much'  right- 
eous "  and  "  over-much  wicked."  Righteousness  is  wis- 
dom : — wickedness  is  folly.  Such  parallehsms  are  com- 
mon in  the  Hebrew.  If  one  would  avoid  premature  death, 
let  him  be  neither  too  righteous  nor  too  wicked.  In  me- 
dio tutissimus  ibis, — you  will  go  most  securely  in  the 
middle  way.  Had  this  rule  been  adopted,  Abel  and 
Zacharias  might  have  escaped  martyrdom ; — Stephen, 
James,  and  Peter,  might  have  lived  in  earthly  ease,  and  for 
a  longer  time.  The  early  Christians, — the  Huguenots 
and  Covenanters  of  later  time, — might  have  avoided  those 
terrible  persecutions,  the  very  recital  of  which  causes  us 
to  shudder.  On  the  other  hand,  Absalom,  and  Ahitho- 
phel,  and  Haman,  and  Judas,  and  Herod,  might  have  lived 
to  old  age.  The  inhabitants  of  Sodom  and  Gomorrah 
jciight  have  been  preserved.  The  first  class  were  too 
righteous  for  their  own  safety : — the  last  class  were  too 
wicked  to  be  spared.  This  seems  to  be  the  only  satisfac- 
tory explanation  of  the  verses.  A  wrong  interpretation 
has  made  this  a  favourite  text  of  those  who  wished  to  be 
considered  religious,  but  who  wished  at  the  same  time  to 
live  careless  and  godless  lives.  To  men  of  "  easy  virtue," 
everything  above  their  own  standard  of  piety  and  integ- 
rity is  being  righteous  over-much.  It  is  a  handy  text  for 
the  formalist,  the  careless ;   and  even  for  the  intemperate, 


Ver.  18.  COMMEiVTAEY    ON    ECCLESIASTES.  171 

the  Sabbath-breaker,  and  the  profane.  To  sanctify  the 
Sabbath,  to  worship  God  in  one's  family,  to  avoid  vain 
amusements,  to  suffer  rather  than  sin, — these  are  to  be 
"  righteous  over-much,"  according  to  the  views  of  many. 
Every  man,  judging  for  himself,  is  consoled  in  his  short- 
comings by  the  supposition  that  those  more  godly  or  more 
moral  than  he  are  too  righteous. 

Other  interpreters,  however,  consider  the  direction  1st 
as  a  caution  against  fanaticism ;  2d  as  a  caution  against 
making  too  high  pretensions ;  3d  as  a  warning  aga'inst  the 
use  of  human  inventions  in  God's  worship — will  worship  ; 
and  4th  as  a  charge  against  attempts  to  merit  God's  favour 
by  our  own  works.  These  are  plausible  interpretations; 
but  many  difficulties  attend  them.  (1.)  Their  bearing 
up#i  the  subject  does  not  appear.  (2.)  There  is  a  con- 
trast between  real  virtue  and  real  wickedness.  It  cannot 
for  a  moment  be  admitted  that  Solomon  approved  of  mod- 
erate wickedness,  when  he  said  "  Be  not  over-much  wicked." 
He  never  impliedly  commended  either  moderate  virtue  or 
moderate  wickedness,  except  as  a  preservative  of  life,  and 
on  the  supposition  of  there  being  no  hereafter.  The  true 
explanation  seems  to  be  this  : — If  there  is  no  future  world, 
let  us  make  the  best  we  can  of  this  ;  avoiding  the  extremes 
of  too  much  zeal  for  God,  and  too  much  wickedness. 
There  is  another  interpretation  by  Hammond  and  Benson. 
They  make  the  sixteenth  verse  the  language  of  an  ob- 
jector, and  the  seventeenth  a  reply  to  it  by  Solomon. 
But  the  difficulty  in  .this  view  is,  the  reply  does  not  meet 
the  objection. 

18.  It  is  good  that  tJiou  sJiouldest  tahe  hold  of  this  ;  yea,  also 
from  this  tvithdraw  not  thine  hand:  for  he  that  feareth  God 
shall  come  forth  of  them  all. 

All  this  (this  and  that)  stated  above,  ought  to  be  con- 


172  COMMENTARY    OX    ECCLESIASTE3.  Chap.  VII. 

sidered.  The  word  'D  here  translated  "  for  "  may  be  ren- 
dered yet,  neve?'thekss.  If  so  translated,  we  have  the  doc- 
trine, that  whatsoever  we  may  say  of  prudence  in  its  power 
to  preserve  the  present  life ;  "  nevertheless  he  that  feareth 
God  "  shall  come  forth  from  all  trials  eventually  unharmed. 
Yes,  he  shall  come  forth  from  the  trials  of  life  to  the  judg- 
ment, radiant  with  glory.  He  shall  come  forth  as  gold 
tried  in  the  fire.  "  He  that  feareth  God "  is  the  truii/ 
pious  man.  "  The  fear  of  the  Lord  "  or  "  of  God  "  is  an 
expression  very  often  used  in  the  word  of  God,  and  it 
means  pieti/.  See  Ps.  cxi.  10,  and  Prov.  ix.  10;  i.  7. 
We  find  the  phrase  in  its  verbal  or  nominal  form  in  this 
book  several  times.  See  iii.  14;  viii.  12;  xii.  13.  For 
further  explanation  consult  exposition  of  v.  7. 

The  good  man  "  shall  come  forth  "  from  all  the  trials 
of  life,  and  be  rewarded  in  heaven.  "  They  that  be  wise 
shall  shine  as  brightness;  and  they  that  turn  many  to 
righteousness,  as  stars,  for  ever  and  ever." 

Here  are  rays  of  light  beaming  down  upon  our  dark- 
ness !  Here  we  see  that  God's  people  shall  have  a  final 
reward.  There  is  advantage  in  this  life,  because  there  is 
another  life.  If  we  fear  the  Lord,  this  life  will  develope 
into  a  glorious  life  above  ! 

SUGGESTED  REMARKS. 

Thoughtful  and  serious  attention  to  God''s  works  and 
dealings  is  a  high  duty.  "  Consider  the  work  of  God. 
In  the  day  of  adversity,  consider."  13,  14.  All  God's 
works  are  wonderful !  They  may  well  fill  us  with  awe 
and  delight.  "  The  works  of  the  Lord  are  great,  sought 
out  of  all  them  that  have  pleasure  therein."  Ps.  cxi.  2. 
God's  works  of  providence  have  been  reflected  upon  with 
great  comfort  by  the  wise  and  good  of  all  ages.  And  there 
are  seasons  when  the  most  inconsiderate  are  compelled  to 


Ver.  11-18.  COMMENTARY    ON    ECCLESIASTES.  173 

see  the  hand  of  God.  There  are  stripes  inflicted  by  our 
Father's  hand,  "  fewer  than  our  crimes,  and  h'ghter  than 
our  guilt;"  which  wean  us  from  sin,  and  elevate  our  hearts 
to  heaven,  the  home  of  rest.  When  chastised  we  should 
reflect  upon  several  important  things. 

(1.)  We  should  consider  that  it  is  a  Father's  hand  that 
chastises.  Deut.  viii.  5  :  "  Thou  shalt  also  consider  in  thy 
heart,  that,  as  a  man  chasteneth  his  son,  so  the  Lord  thy 
God  chasteneth  thee."  "  Whom  the  Lord  loveth  he  chas- 
teneth, and  scourgeth  every  son  whom  he  receiveth." 

See  that  fond  father !  Every  longing  of  his  soul  is  for 
the  welfare  of  his  boy.  The  reins  of  government  are  in 
his  hand,  and  love  is  in  his  heart.  Now  he  caresses  with 
paternal  fondness — now  he  leads  by  the  hand — now  he 
takes  the  rod  and  chastises !  It  is  the  same  loving  father 
still.  So  God  is  our  Father  when  he  chastises,  as  he  is 
when  he  gives  us  cordials.  Ye  weeping  sufferers,  look 
up  to  that  face  beaming  with  love,  and  know  that  there 
is  a  heart  of  compassion  which  yearns  over  you.  Nestle 
then,  close  to  that  heart.  In  your  Father's  arms — on 
your  Father's  bosom — you  may  sob  away  your  sorrows 
and  sink  into  the  sleep  of  death. 

(2.)  Consider  the  cause  of  affliction.  Say  with  Job, 
"  Show  me  wherefore  thou  contendest  with  me."  We 
have  not  to  go  far  to  discover  the  fatal  cause  of  all  our 
griefs.  "  When  thou  with  rebukes  dost  chasten  man  for 
his  iniquity,  thou  makest  his  beauty  to  consume  away  as 
a  moth."  Ps.  xxxix.  11.  The  whole  creation  groaneth, 
because  sin,  whose  wages  is  death,  has  fallen  as  a  leprosy 
upon  it.  So  inveterate  is  this  nialady,  that  unless  the 
blood  of  Christ  is  applied  as  a  healing  balm,  the  conse- 
quence is  death — unending  death  ! 

(3.)  Let  us  consider  the  gracious  object  of  affliction. 
"  That  the  trial  of  your  faith,  being  much  more  precious 


174  COMMENTARY   ON   ECCLESIASTES.  Chap.  YII. 

than  gold  that  perisheth,  though  it  be  tried  with  fire,  might 
be  found  unto  praise,  and  honour,  and  glory,  at  the  ap- 
pearing of  Jesus  Christ."  (1  Pet.  i.  7.)  God  chastises  us 
"  for  our  profit,  that  we  might  be  partakers  of  his  holi- 
ness." (Heb.  xii.  10.) 

The  gold  is  cast  into  the  furnace,  that  it  may  be  puri- 
fied. The  diamond  is  cut,  that  it  may  sparkle.  The 
aromatic  plant  is  pressed,  that  its  fragrance  may  fill  the 
air.  So  the  child  of  God  suffers,  that  he  may  be  adorned 
with  the  beauty  of  holiness,  and  shine  as  a  gem.  in  his  Sa- 
viour's diadem  of  glory. 

(4.)  Let  us  consider  how  we  may  obtain  support.  "  In 
the  day  of  trouble  I  will  call  upon  thee;  for  thou  wilt  an- 
swer me."  (Ps.  Ixxxvi.  7.)  The  arm  of  God  can  cer- 
tainly sustain  the  sinking  heart,  when  it  sustains  the  uni- 
verse. He  is  rich  unto  all  that  call  upon  him.  And  "  if 
God  be  for  us,  who  can  be  against  us  ?" 

(5.)  Let  us  consider  how  to  anticipate  final  and  com- 
plete deliverance.  God's  loved  ones,  after  having  come 
"through  great  tribulation,"  and  "having  washed  their 
garments,  and  made  them  white  in  the  blood  of  the 
Lamb,"  shall  stand  before  the  throne  of  God,  and  serve 
him  day  and  night  in  his  temple;  and  shall  hunger  no 
more,  nor  thirst  any  more,  nor  be  oppressed  with  grief, 
but  be  led  to  the  fountains  of  waters ;  and  God  shall  wipe 
away  all  tears  from  their  eyes.  By  such  considerations 
we  may  be  comforted  in  the  darkest  hour ;  and  may  nerve 
our  hearts  for  life's  great  work. 

IL  True  wisdom  giveth  life.  It  does  not  always  pre- 
serve natural  hfe.  The  blood  of  Abel  and  of  Stephen, 
crying  to  heaven,  proclaim  the  contrary.  The  long  list 
of  martyrs  who  stood  up  for  the  truth,  and  were  therefore 
tortured  and  slain,  with  one  voice  proclaim  the  contrary. 


Veu.  11-18.  COMMENTARY   ON    ECCLESIASTES,  175 

The  massacre  of  St.  Bartholomew's  night,  and  the  racks, 
and  tortures,  and  deaths  of  the  Inquisition,  all  declare  the 
contrary.  But  still,  true  wisdom — piety  giveth  life — eter- 
nal life.  Yes,  ''  he  that  feareth  God  shall  come  forth  of 
them  all."  He  shall  come  forth  from  the  trial,  as  Joseph, 
shielded  by  innocence.  He  shall  come  forth,  as  the  three 
children  of  Israel  from  the  fiery  furnace  of  the  king  of 
Babylon,  for  a  fourth — "like  the  Son  of  God"  is  with 
them.  He  shall  come  forth  on  the  morn  of  the  resur- 
rection, purified  and  glorified,  to  receive  an  everlasting 
reward.  There  the  inequalities  of  this  life  will  be  rec- 
tified. The  just  man  will  not  then  perish  in  his  right- 
eousness. Nor  will  the  wicked  man  have  life  in  his 
wickedness.  But  "  he  that  feareth  God  will  come  forth" 
in  the  presence  of  the  universe  approved  !  "  The  day 
shall  declare  it."  To  come  forth  approved  in  that  day, 
our  sins  must  be  pardoned  through  the  blood  of  Christ. 
And  our  hearts  must  be  renewed  by  the  Holy  Spirit,  to 
fit  us  for  our  new  and  glorious  home.  If  thus  prepared 
for  a  final  approval,  our  death  will  be  safe,  whether  we  die 
on  a  bed  of  down  with  hearts  of  love  around  us  melting 
with  sympathy ;  or  whether  we  die  on  a  martyr's  stake, 
girt  round  with  hearts  of  hate,  and  mouths  filled  with 
cursings.  The  glory  of  God  will  come  streaming  down 
upon  our  eyes  closing  in  death,  from  the  portals  of  heaven  ; 
and  foretastes  of  glory  will  be  enjoyed  in  the  agonies  of  dis- 
solution. The  next  moment  we  shall  enter  those  portals, 
shouting  "  victory.''^ 


176  COMMENTARY   ON   ECCLESIASTES.  Chap.  VII. 


Analysis.  Verses  19-29. 

In  this  passage  we  have  man  in  all  his  phases  of  character.  Made 
upright !  fallen  ! — wise  to  secure  good — wise  to  invent  evil.  Seeking 
wisdom  ; — falling  under  the  power  of  seduction.  In  his  best  estate,  im- 
perfect;— in  his  worst  estate,  wicked,  foolish,  mad!  Even  woman,  who 
is  ordinarily  among  the  good,  sometimes  outstripping  the  other  sex  in 
her  depravity.  Alas  for  poor  human  nature  ! 
Verses  19,  20.  These  verses  teach  that,  imperfect  as  the  best  of  men 

are,  their  piety  is  a  better  defence  to  their  hearts  than  many  mighty 

men  (chieftains  with  their  soldiers)  are  to  a  city. 
21,  22.  Even  the  words  of  slander  and  malice  will  not  grievously  aflfect 

them. 
23-29.  Solomon's  search  after  wisdom  and  happiness  in  this  world  had 

resulted  only  in  a  painful  discovery  of  human  wickedness  and  hu- 


EXPOSITION. 

19.  Wisdom  strengtheneth  the  wise  more  than  ten  mighty  men 
which  are  in  the  city. 

Ten  m^ighty  men  : — a  round  number  put  for  many. 
Neb.  iv.  12.  Instead  of  "migbty  men,"  Stuart  renders  it 
"  cbieftains  of  troops."  As  Solomon  is  speaking  of  de- 
fence, tbis  translation  seems  very  appropriate.  "  Sbalit 
(tD^Sjy)  is  one  wbo  rules  in  any  way."  "  Sultan  is  an  Ara- 
bic form  from  tbe  root  of  tbis  same  word."*  Tbe  cbief- 
tains imply  tbat  tbere  are  also  troops  under  tbem.  Tbe 
meaning  is,  Wisdom  strengtbens  tbe  wise  man  (defends 
bim  from  temptation)  more  tban  many  cbieftains  with 
tbeir  troops  defend  a  city.  In  Proverbs  xxv.  28,  Solo- 
mon compares  a  man  "  tbat  batb  no  rule  over  bis  own 
spirit"  to  "  a  city  tbat  is  broken  down,  and  witbout  walls." 
In  verses  11,  12,  wisdom  is  said  to  be  better  tban  ricbes — - 
here  it  is  said  to  be  better  than  strength.  It  is  tbe  best 
kind  of  strength.  Human  wisdom  may  preserve  a  city  in 
lime  of  peril,  (ix.  13-18.)     But   divine   wisdom — piety, 

*  Stuart. 


Ver.  20-22.  COMMENTARY   ON   ECCLESIASTES.  177 

preserves  the  heart  of  its  possessor.  It  preserves  the 
wliole  man.  Joseph  is  a  bright  example.  Sorely  was  he 
assailed  by  one  whose  heart  was  as  "  snares  and  nets." 
But  his  heart  was  fortified  by  grace.  The  good  man  is  a 
strong  man.  He  is  under  the  shadow  of  the  Almighty — 
he  dwells  in  a  munition  of  rocks. 

20.  For  there  is  not  a  just  man  upon  earth,  that  doeth  good, 
and  sinneth  not. 

Criti-'s  have  had  much  trouble  in  connecting  the  sense 
of  this  passage  with  the  context.  But  if  we  render  o 
(ki)  albeit  instead  of  for,  much  of  the  difficulty  vanishes. 
The  two  verses  (19,  20,)  might  be  transposed  thus,  and 
then  the  meaning%f  the  passage  becomes  more  apparent. 
"  Albeit  there  is  not  a  just  man  upon  earth,  that  doeth 
good,  and  sinneth  not;  (yet)  piety  (imperfect  as  it  is) 
strengthens  its  possessor  more  than  many  chieftains 
strengthen  a  city."  Man  being  everywhere  imperfect, 
needs  to  be  strengthened  and  defended.  Piety  (wisdom) 
is  the  only  strengthening  principle  for  the  heart — the  only 
defence.  In  this  verse  we  have  a  decisive  proof  that  there 
is  no  perfect,  no  sinless  man  on  earth.  Dr.  Clark,  (who 
is  a  very  partial  interpreter  of  Scripture  where  Arminian 
or  Calvinistic  doctrines  are  involved,)  renders  "sinneth 
not" — "  is  not  liable  to  sin."  But  he  has  not  the  shadow 
of  justification  for  such  a  translation.  To  preserve  the 
doctrine  of  sinless  perfection,  he  had  recourse  to  this  ren- 
dering. 

21.  Also  take  no  heed  unto  all  words  that  are  spoken ;  lest 
thou  hear  thy  servant  curse  thee :  22.  For  often-times  also  thine 
oivn  heart  knoweth  that  thou  thyself  likeu'ise  hast  cursed  others. 

We  are  endangered  by  hearing  words  of  provocation 
and  slander.     Many  a  good   man  has  been  put  off  his 

23 


178  COMMENTARY   ON   ECCLESIASTES.  Chap.  VII. 

guard  by  unkind  or  abusive  remarks.  Hence  the  impor- 
tance of  this  caution  in  connection  with  the  heart's  being 
strengthened  with  wisdom.  Do  not  resent  the  ill  language 
by  which  you  are  abused  or  slandered.  It  is  characteristic 
of  true  wisdom  that  it*  does  not  resent  the  words  of  others. 
Some  words  come  from  those  whose  opinions  are  not  worth 
caring  for, — "  thy  servant."  Others  are  spoken  rashly. 
Others  are  the  sudden  outburst  of  passion.  Others  may 
be  true ;  and  we  ought  not  to  be  offended  at  the  truth. 
It  is  very  foolish  to  be  too  much  troubled  about  what  is 
said  of  us.  (The  word  "  curse"  may  be  rendered,  re- 
proach, rail  at.)  Besides,  in  heart  thou  hast  reproached 
others,  if  thou  hast  not  done  it  in  words. 

23.  All  this  have  I  proved  hy  ivisdom  :  I  said,  I  will  he  wise  ; 
hut  it  was  far  from  me.  24.  That  which  is  far  off,  and  exceed- 
ing deep,  who  can  find  it  out  ? 

Though  the  wisest  man  of  his  time,  Solomon  was 
obliged  to  confess  that  he  was  unable  to  fathom  some  things 
in  his  own  experience.  He  gathered  pearls  of  wisdom, 
but  some  of  them  were  far  down  in  the  ocean's  bed,  deep, 
deep,  where  he  could  not  find  them.  The  Psalmist  found 
wisdom  too  high  for  him.  Of  the  ways  of  God,  he  says; 
"  Such  knowledge  is  too  wonderful  for  me ;  it  is  high,  I 
cannot  attain  unto  it."  Ps.  cxxxix.  6.  So  it  is  with  our 
efforts  to  find  out  the  grace  of  God.  Its  height,  and 
depth,  and  length,  and  breadth,  cannot  be  explored.  Our 
knowledge  is  low  and  shallow,  while  our  ignorance  is  ex- 
tensive, abundant.  The  wisest  on  earth  are  children,  fools, 
in  knowledge.  Solomon,  in  his  struggle  for  wisdom, 
though  outstripping  Heman  and  Darda  and  all  the  learned 
men  of  his  time,  was  far  from  the  goal  after  which  he  was 
striving.  In  the  23d  verse  Solomon  tells  us  that  the  in- 
strument by  which  he  had  been  testing  other  things  was  wis- 


Yes.  25, 26.  COMMENTARY    OX    ECCLESIASTE3.  17f) 

clom.     Now  he  tests    the    instrument   itself.     ''All  this''' 
probably  refers  to  all  the  former  part  of  the  treatise. 

25.  /  applied  mine  heart  to  know,  and  to  search,  and  to  seek 
out  wisdom,  and  the  reason  of  things,  and  to  know  the  wicked- 
ness of  folly,  even  of  foolishness  and  madness. 

Solomon  did  not  take  a  cursory  glance  merely.  PI 
sought  with  all  his  heart.  (Marg.  "  I  and  my  heart  com- 
passed.") And  not  content  with  facts,  he  sought  for  prin- 
ciples— "the  reason  of  things."  Also  he  sought  by  a  sad 
experience,  "  the  wickedness  of  folly,  even  of  foolishness 
and  madness."  He  refers  in  this  to  the  folly  and  sin  of 
being  ensnared,  as  he  was,  by  strange  women ;  as  he  inti- 
mates in  the  next  verse.  Hengstenberg  says,  on  this  verse, 
"  thought,  musing,  meditation,  (compare  chap.  ix.  10, 
where  thought  is  connected  with  work,  the  former  being  the 
spiritual  element  from  which  the  latter  proceeds  forth)  is 
put  in  opposition  to  the  blind  impulses  and  passions  by 
which  the  common  man  allows  himself  to  be  led." 

26.  And  I  find  more  hitter  thari  death  the  ivoman  xvhose  heart 
is  snares  and  nets,  and  her  hands  as  bands  :  whoso  pleaseth  God 
shall  escape  from  her  ;  hut  the  sinner  shall  he  taken  by  her. 

On  this  verse  Dr.  Hengstenberg  comments  thus:  "There 
can  be  no  doubt  that  by  the  woman  spoken  of  here,  we 
are  not  to  understand  a  common  prostitute,  but  an  ideal 
person,  to  \\\i,  false  wisdo?n,  which  kept  constantly  under 
taking  excursions  and  sallies  from  her  proper  home,  the 
heatiien  world,  into  the  territory  of  the  Israelites.  It  does 
little  honour  to  the  exegesis  of  the  present  day  that  it  has 
so  frequently  mistaken  this  plain  and  evident  truth.  The 
feeling  for  the  allegorical  element  in  Scripture  is  still,  alas ! 
very  little  developed ;  and  a  false  occidental  realism  largely 
prevails   no   less  amongst  certain  orthodox,  than  amongst 


180  COMMENTARY    ON   ECCLESIASTES.  Chap.  VII. 

rationalistic  interpreters.  A  woman  in  the  common  sense 
does  not  suit  the  connection  :  whereas  the  ideal  does.  Be- 
fore and  afterwards  Koheleth  (the  Preacher)  speaks  of  the 
great  difficulty  of  attaining  to  true  wisdom.  The  ground 
whereof  is  specially  that  along-side  of  the  wisdom  that  is 
from  above,  there  is  a  fleshly  wisdom  which  entangles  man 
in  her  snares  and  is  the  mother  of  the  "  inventions"  alluded 
to  in  verse  29.  Then  further,  it  must  be  remembered,  an 
ideal  female  person,  namely,  Koheleth  the  Assembling 
One,  is  here  speaking  :  and  if  this  person  warns  us  against 
another  female,  as  the  most  dangerous  enemy  of  the 
human  race,  we  may  reasonably  presume  that  the  latter  is 
also  ideal."  This  is  all  very  beautiful  and  plausible.  But 
the  main  difficulty  in  this  interpretation  is,  that  in  the  suc- 
ceeding sentence  a  literal  woman  is  spoken  of,  and  the 
subject  does  not  seem  to  change.  Indeed,  when  we  re- 
member how  Solomon  was  almost  ruined  by  his  idolatrous 
wives,  we  might  expect  some  allusion  to  them  in  this  trea- 
tise. Here  we  have  that  allusion.  And.  the  internal  evi- 
dences that  this  book  was  written  by  Solomon,  together 
with  the  assertion  that  it  was  written  by  "  the  son  of  David, 
king  in  Jerusalem,"  (i.  1)  are  sufficient  to  show  that  Dr. 
Hengstenberg's  "feeling  for  the  allegorical  element  in 
Scripture  is"  quite  too  much  "  developed,"  when  he  en- 
deavours to  make  it  appear  that  the  writer  of  this  book 
was  "Solomo  redivivus''  in  the  person  of  a  Jew  in  the  age 
of  Malachi  personifying  wisdom.  It  might  be  expected 
of  Solomon  that  he  would  here  warn  his  hearers  and 
readers,  as  he  does  in  the  Proverbs,  against  the  strange 
woman's  devices. 

Thevenot  says,  "  One  method  of  ensnaring  the  traveller 
has  been  used  in  the  East.  A  handsome  woman,  with 
dishevelled  hair,  meets  him  and  implores  his  compassion ; 
— he  takes  her  up  behind  him,  and  hears  her  tale  of  woe ; 


Ver.  27  COMMENTARY    ON    ECCLESIASTES.  181 

when  she  throws  a  snare  about  his  neck  and  strangles  him, 
or  stuns  him  till  aided  by  a  gang  of  robbers  lying  in  wait." 
Persons  more  dangerous  exist  in  no  community  than  se- 
ducers, whether  male  or  female.  "  Their  hands  are  as 
bands."  Their  miserable  victims  are  bound  in  chains  of 
wretchedness  and  woe.  Solomon,  alas,  had  a  sad  expe- 
rience of  this  evil, — the  evil  of  seductive  wives.  In  chap- 
ter 2d  Solomon  enumerates  his  sources  of  earthly  enjoy- 
ment. And  if  he  did  not  there  mention  his  harem  (though 
some  think  he  did  in  ii.  8,  where  "  musical  instruments," 
&c.,  are  translated  "  wife  and  wives ;")  we  now  find  it  men- 
tioned with  grief.  As  in  those  days  a  seraglio  was  sup- 
posed to  add  to  the  dignity  of  a  king,  Solomon  was 
induced  by  this  consideration  to  have  his  numerous  wives 
and  concubines.  It  was  the  custom  of  the  times.  It  was 
the  fashion.  And  his  own  heart  inclined  to  follow  it.  His 
criminality  may  be  thus,  to  some  extent,  accounted  for  and 
.palliated.     Read  1  Kings  xi.  1-12;  and  Neh.  xiii.  26. 

"•More  bitter  than  death"  is  the  woman  who  geduces. 
She  sets  snares  with  her  heart.  She  holds  her  captives 
fast  with  her  hands,  as  with  a  chain.  "  Whoso  pleaseth 
God  (literally,  is  good  before  God,)  shall  escape,"  as 
Joseph  did. 

27.  Sehola^  this  have  I  found,  {saith  the  Preacher,)  counting 
one  by  one,  to  find  out  the  account. 

The  words,  "saith  the  Preacher,"  are  an  ellipsis;  sup- 
plied no  doubt  by  the  same  person  who  prefixed  tlie  first 
two  verses,  and  added  the  last  seven.  It  is  thrown  in  as 
the  clause  is  in  Num.  xii.  3,  where  it  is  said,  "  Now  tlie 
man  Moses  was  very  meek,  above  all  the  men  whicli  were 
upon  the  face  of  the  earth."  Moses  wrote  the  Book  of 
Numbers,  but  his  editor  supplied  that  sentence.  So  Solo- 
mon's editor  supplied  "  saith  the  Preacher." 


182  COMMENTARY    ON    EC'CLESIASTES.  Chap.  YII. 

"  Counting  one  by  one."  The  word  counting  is  not  in 
the  original,  though  some  verb  must  evidently  be  supplied. 
Let  us  supply  considering  or  thinki?ig  over,  or  reckoning. 
This  will  remove  the  false  impression  that  Solomon,  in  the 
midst  of  his  discourse,  went  to  counting  either  the  absent 
or  the  present  ones, — "  to  find  out  the  computation."  vSol- 
omon  meant  to  tell  us  that  he  had  made  an  accurate  estimate 
— "  one  by  one."     And  now  for  the  result. 

28.  Which  my  soul  seeketh,  hut  I  find  not :  one  man  among  a 
thousand  have  I  found ;  hut  a  woman  among  all  those  have  I 
not  found. 

Solomon  having  taken  an  accurate  survey  of  all  his 
courtiers,  companions,  wives,  and  concubines ;  to  see  who 
of  them  were  truly  good  and  pious;  came  to  this  lamen- 
table conclusion,  that  while  there  was  one  man  in  a  thou- 
sand, there  was  not  one  woman  in  all  those  thousand  wives 
and  concubines : — not  one  really  good  woman  in  all  his 
seraglio  !  He  did  not  intend  to  bring  an  impeachment 
against  the  whole  female  sex.  In  the  31st  chapter  of 
Proverbs  he  describes  the  virtuous  woman ;  and  in  many 
other  passages  he  shows  his  appreciation  of  female  excel- 
lency.    (See  Prov.  xii.  4;  xiv.  1;  xviii.  22;  xix.  J  4.) 

In  all  Christian  lands  there  are  more  pious  women  than 
men.  But  how  could  Solomon  expect,  in  the  circum- 
stances, to  find  women  that  vvere  truly  good  1  He  had 
himself  been  living  far  from  God  ;  and  in  this  state  of  heart 
he  went  abroad, — among  the  heathen, — in  search  of  Maves. 
No  wonder  that  the  result  was  as  stated !  This  was  the 
result  of  Solomon's  testing  what  was  good,  by  mirth,  by 
pleasure,  (mirth  from  men — pleasure  from  women,)  by 
wine,  by  laying  hold  on  folly :  ii.  1-3.  But  his  investi- 
gations had  brought  him  to  one  important  discovery,  as 
stated  in  the  next  verse. 


Ver.  29.  COMMENTARY    ON    ECCLESIASTES.  183 

29.  io,  tins  only  have  I  found,  that  God  hath  made  man  up- 
right ;  hut  they  have  sought  out  many  inventions. 

.  No  doubt  this  is  spoken  of  God's  having  made  Adam  in 
a  state  of  innocence ;  and  of  his  having  fallen  with  all  his 
posterity.  Man  "has  sought  out  many  inventions"  by 
which  to  sin, — by  which  to  obtain  happiness  irrespective 
of  God.  These  inventions  have  proved  a  complete  failure. 
"  There  is  no  profit  under  the  sun."  We  see  the  bearing 
that  this  passage  has  on  the  general  subject.  No  inven- 
tion of  man  can  secure  advantage  without  the  fear  of  God. 

SUGGESTED    REMARKS. 

I.  It  is  pleasing  to  contemplate  man  as  he  once  was. 
"God  made  man  upright."  He  was  the  crowning  work 
of  creation.  His  creation  is  mentioned  with  emphasis. 
After  all  other  things  were  created,  there  seems  to  have 
been  a  pause.  Some  new  event  of  great  importance  was 
now  to  occur.  The  narrative  assumes  a  graver  tone. 
Listen !  "And  God  said,  let  us  make  man  in  our  image, 
after  our  likeness :  and  let  them  have  dominion  over  the 
fish  of  the  sea,  and  over  the  fowl  of  the  air,  and  over  the 
cattle,  and  over  all  the  earth,  and  over  every  creeping 
thing  that  creepeth  upon  the  earth.  So  God  created  man 
in  his  own  image,  in  the  image  of  God  created  he  him  ; 
male  and  female  created  he  them."  "And  the  Lord  God 
formed  man  of  the  dust  of  the  ground,  and  breathed  into 
his  nostrils  the  breath  of  life;  and  man  became  a  living 
soul."  Man,  thus  made,  has  a  higher  destiny  than  the 
whole  irrational  universe.  He  was  sent  forth  on  a  nobler 
mission.  He  will  survive  the  burning  up  of  the  earth, — 
the  blotting  out  of  the  sun, — and  the  rolling  together  of 
the  heavens  as  a  scroll.  Man's  body  is  fearfully  and  won- 
derfully made.  It  displays  the  most  ingenious  mechanism. 
But  the  powers  of  the  mind  are  more  wonderful  than  the 


184  COMMEiXTARY    ON    ECCLESIASTES.  Chap.  VII. 

mechanism  of  the  body.  In  -his  primeval  state  those 
powers  had  no  bias  to  evil.  God  made  man  upright. 
Man's  will  was  in  unison  with  that  of  God.  His  thoughts, 
desires,  and  actions  were  pure.  The  first  pair  loved  God 
supremely,  and  each  other  as  bearing  God's  image.  Sin  was 
known  to  them  only  as  a  possible  evil.  Happiness  was  a 
necessary  consequence.  The  seeds  of  disease  had  not 
been  sown  in  the  body.  Every  object  was  looked  upon 
with  pleasure,  and  labour  was  recreation.  Paradise  was 
their  home ;  where  God  came  on  visits  of  love,  and  com- 
muned with  his  loving  obedient  children.  It  was  man's 
golden  age.  Since  then  there  has  been  but  one  pure  man, 
and  he  trode  sorrowfully  our  earth,  for  though  innocent  he 
bore  our  sins.     It  was  the  weeping,  bleeding,  dying  Jesus. 

11.  It  is  sad  to  contemplate  man  as  he  now  is.  The 
crown  has  fallen  from  his  head !  "  He  has  sought  out 
many  inventions  " — inventions  that  have  wrought  his  ruin. 
Under  the  teaching  of  the  great  tempter  he  broke  the 
covenant,  and  plunged  himself  into  wretchedness  and  woe. 
Oh  !  how  has  the  gold  become  dim !  The  germ  of  evil 
appears  in  every  infant  heart, — stubbornness,  envy,  spite, 
deceit.  The  germ  matures  (when  not  restrained)  into 
treason  and  bloodshed,  in  riper  age.  Our  world  is  one 
vast  aceldama — a  field  of  blood.  Sin  reigns  supreme,  en 
throned  on  human  hearts.  So  malignant  is  the  evil,  that 
when  the  very  essence  of  virtue  and  goodness  found  its 
place  on  earth,  it  was  hunted  down  and  driven  from  the 
world.  The  Son  of  God,  the  embodiment  of  all  excel- 
lence,— whose  hands  brought  gifts  of  richest  value,  and 
whose  heart  was  a  gushing  fountain  of  love, — was  insulted, 
spit  upon,  scourged  and  crucified !  Such  is  the  enmity 
of  the  human  heart.  As  a  result  of  all  this,  there  is  misery 
and  death  on  earth.     The  body  is  torn  with  darting,  gnaw- 


Ver.  19-29.  COMMENTARY    ON    ECCLESIASTES.  185 

ing,  insufferable  pain ;  the  soul  with  the  scorpion-fangs  of 
a  guilty  conscience.  And  then,  there  is  eternal  death  ! 
Who  can  describe  the  horrors  of  that  dismal  hell  which 
awaits  transgressors  ?  "  Who  among  us  shall  dwell  with 
the  devouring  fire  ?  who  among  us  shall  dwell  with  ever- 
lasting burnings  ?" 

III.  It  is  joyful  to  contemplate  redeemed  men  as  they 
shall  be.  While  on  earth  they  are  but  partially  sanctified. 
"  There  is  not  a  just  man  upon  earth,  that  doeth  good, 
and  sinneth  not."  Ver.  20.  But  the  hour  of  their  re- 
lease is  at  hand.  It  doth  not  yet  appear  what  they  shall 
be.  It  would  take  a  seraph's  tongue  to  describe  the  bliss 
in  store.  It  will  take  more  than  seraph  wings  to  reach 
it.  It  will  take  redeemed  harps  to  sound  the  high  praises 
of  Him  that  has  bought  it  with  his  blood.  Tell  us,  ye 
spirits  of  the  just  made  perfect,  what  was  your  rapture 
when  ye  first  opened  your  eyes  to  the  beauties  spread  out 
belbre  you  in  Paradise.  Tell  us  about  the  lovely  face  of 
Jesus,  whom  ye  see  as  he  is.  Tell  us  of  the  uncreated 
glory  of  the  Father,  before  whom  angels  veil  their  faces. 
How  do  ye  spend  your  time  amid  the  wonders  of  your 
blessed  abode  ?  Ah  !  could  you  visit  us  in  our  house  of 
dust,  you  might  not  utter  the  unspeakable  things  which 
you  see  and  enjoy.  We  will  patiently  wait  then  till  Jesus 
shall  himself  come  and  receive  our  departing  spirits,  and 
bear  them  to  his  own  bright  abode — your  sweet  home. 
Then  we  shall  know  more  of  the  height,  and  the  depth, 
and  the  length,  and  the  breadth ;  of  his  love,  of  his  grace, 
of  his  glory.  Then  shall  he  feed  us,  and  lead  us  unto  liv- 
ing fountains  of  waters  :  and  God  shall  wipe  away  all  tears 
from  our  eyes.  So  let  it  be  to  the  writer ;  so  let  it  be  to 
the  reader.     Hallelujah. 

24 


186  COMMENTARY   ON   EOCLESIASTES.  Chap.  VIIT. 


CHAPTER   VIII. 


CONTENTS. 


The  truly  wise  discern  the  Jit  time  to  act.  in  view  of  the  judgment;  and 
therefore  learn  the  importance  of  obeying  riders.  1-5.  Others  are  in  con- 
stant misery  in  fearing  tJie  future,  and  especially  in  fearing  death;  and 
yet  delay  of  judgment  emboldens  them  in  transgression.  6-11.  This  is 
all  introductory  to  the  follounng  important  truth,  viz.  :  All  will  be  made 
right  at  last,  though  in  this  life  there  seems  to  be  injustice  toward  both  the 
righteous  and  the  ivicked:  and  the  most  earnest  search  terminating  on 
things  ^^ under  the  sun"  fails  to  discover  why  God  deals  as  he  does.  12- 
17. 

Analysis.  Verses  1-8. 

Verse  1.  Heavenly  wisdom  changes  the  very  countenance. 

2-5.  Rulers  are  to  be  obeyed;  in  view  (1)  of  a  higher  Power  to  whom 
we  appeal  in  oaths  of  allegiance:  (2)  in  view  of  the  control  which 
they  ca;i  exercise:  (3)  in  view  of  the  safety  of  obedience  :  (4)  in 
view  of  the  present  suitable  time  and  the  future  judgment. 

6,  7.  Man's  misery  is  increased  by  his  ignorance  of  what  is  best  at  the 
time,  and  of  what  the  judgment  will  be  : 

8.  And  especially  by  his  inability  to  escape  the  power  of  death, 

EXPOSITION. 

1.  WJio  is  as  the  wise  man  ?  and  who  Jcnoweth  the  interpreta- 
tion of  a  thing  ?  A  mans  wisdom  maketh  his  face  to  shine,  and 
the  boldness  of  his  face  shall  he  changed. 

Solomon  seems  to  speak  of  the  man  who  is  truly  wise — 
pious.  This  appears  from  what  follows.  He  knows  the 
interpretation  of  a  thing — of  a  word  or  treatise — of  the 
Scriptures,  (perhaps.)  "But  the  natural  man  receiveth 
not  the  things  of  the  Spirit  of  God :  for  they  are  foolish- 
ness to  him  :  neither  can  he  know  them,  because  they  are 
spiritually  discerned."     The  wise  man  knoweth   of  the 


Ver.  2.  COMMENTARY    ON    ECCLESIASTES.  187 

doctrine,  because  he  doeth  the  will  of  God.  The  babe  in 
human  knowledge,  who  drinks  in  the  spirit  of  God's  word, 
often  has  more  correct  views  than  "  the  wise  and  prudent" 
from  whom  the  meaning  is  hidden. 

"A  man's  wisdom  maketh  his  face  to  shine,  and  the 
boldness  of  his  face  shall  be  changed."  Moses'  face 
shone  miraculously,  when  he  communed  with  God.  Ste- 
phen's face  was  like  that  of  an  angel.  When  God's  chil- 
dren commune  with  him,  their  very  countenances  betray 
it.  And  pious  men  lose  the  traces  of  dissipation,  anger, 
hatred,  and  shame,  which  formerly  appeared  on  their  faces. 
The  Lord  beautifies  the  meek  with  salvation.  Ps.  cxlix.  4. 
Hope  beams  in  the  eye ; — benevolence  lights  up  the  face 
with  smiles.  Bridges  says  of  godliness,  "  If  it  be  too 
humble  to  court  the  eye,  it  is  too  active  to  escape  it." 

By  the  "  boldness  of  his  face,"  we  are  to  understand 
fierceness,  as  it  is  in  the  original.  There  is  certainly  a 
great  and  marked  difference  between  the  fierce  counte- 
nance of  a  savage,  and  the  benevolent  face  of  a  Christian. 
Religion  mollifies  the  whole  man.  The  Berleburger 
Bible,  as  quoted  by  Hengstenberg,  says,  "  When,  through 
the  transforming  power  of  wisdom,  a  heart  of  flesh  has 
taken  the  place  of  the  heart  of  stone,  the  inward  pliancy 
and  docility,  the  soul's  fear  of  God  and  his  conunands, 
which  then  follow,  become  discernible  in  the  countenance.'''' 

2.  I  counsel  thee  to  keep  the  king's  commandment,  and  that 
in  regard  of  the  oath  of  Cf-od. 

The  oath  of  God  means  the  oath  of  allegiance  which 
subjects  took,  and  which  is  implied  as  taken  by  every  citi- 
zen of  every  country.  The  word  "  king"  stands  for  any 
ruler — any  one  in  lawful  authority.  Obedience  is  due  to 
"  the  powers  that  be,"  and  is  inculcated  by  several  consid- 
erations.    (1.)  By  the   oath  taken  by  subjects.     While 


188  COMMENTARY    ON    ECCLESIASTES.  Chap.  VIII. 

foreigners  are  generally  required  to  take  the  oath  of  alle- 
giance on  becoming  citizens,  all  native-born  citizens  are 
regarded  as  under  a  covenant  to  obey.  Bridges  says,  "  If 
there  be  no  outward  covenants,  as  in  days  of  old,  the  sol- 
emn obligation  still  remains  to  those  who  stand  to  us  in 
the  place  of  God."  If  it  does  not,  then  foreigners  are 
better  citizens  than  natives,  which  would  be  absurd. 

3.  Be  not  hasty  to  go  out  of  his  sight :  stand  not  in  an  evil 
thing ;  for  he  doeth  whatsoever  pleaseth  him.  4.  Where  the 
word  of  a  king  is,  there  is  j^ower :  and  who  mag  sag  unto  him, 
What  doest  thou  ?  5.  Whoso  heepeth  the  commandment  shall 
feel  no  evil  thing :  and  a  wise  mans  heart  discerneth  hoth  time 
and  judgment. 

Be  not  impatient  at  the  commands  of  the  ruler,  and 
therefore  hasty  to  leave  duty.  And  persist  not  in  the 
wrong.  To  go  out  of  the  king's  sight,  is  to  avoid  duty. 
In  Esther  i.  14,  seven  princes  are  spoken  of,  which  saw 
the  king's  face,  i.  e.,  waited  obediently  before  him.  The 
angels  "  stand  before  God."  They  wait  in  obedient  read- 
iness. Jesus  says  of  "  these  little  ones,"  "  their  angels  do 
always  behold  the  face  of  my  Father  which  is  in  heaven." 
They  stand  before  God,  looking  to  catch  the  first  intima- 
tion of  his  will,  to  see  what  commands  he  has  for  them 
concerning  these  little  ones. 

They  wait  to  avenge  the  wrongs  of  these  little  ones ; 
therefore  despise  them  not.  Be  obedient,  is  expressed 
by — "  go  not  out  of  his  presence."  "  Stand  not  in  an  evil 
thing,"  i.  e.,  persist  not,  if  you  have  inadvertently  or  wil- 
fully erred. 

"  For  he  doeth  whatsoever  pleaseth  him."  (2.)  The 
second  reason  here  given  for  obedience  is,  the  ruler  has 
power  to  enforce  his  commands.  "  He  doeth  whatsoever 
pleaseth  him."  The  fourth  verse  is  a  repetition  of  the 
last  part  of  the  third,  to  make  it  emphatic- 


Ver.  6.  COMMENTARY    ON    ECCLESIASTES.  189 

In  the  fifth  verse  another  reason  is  given  for  obedience. 
(3.)  There  is  safety  in  obedience.  "  Whoso  keepeth  the 
commandment  shall  feel  no  evil  thing."  Also  a  fourth 
reason  is  given.  (4.)  A  wise  subject  looks  at  present 
consequences  and  the  future  judgment.  "  A  wise  man's 
heart  discerneth  both  time  and  judgment."  These  same 
arguments  for  obedience  to  rulers  are  used  by  Paul.  Rom. 
xiii.  1-7;  Titus  iii.  1.  Also  by  Peter,  1  Pet.  ii.  13-18. 
Such  views  as  these  must  be  inculcated  and  maintained 
under  all  administrations,  and  in  all  circumstances.  But 
if  rulers  direct  us  to  do  what  is  contrary  to  God's  word, 
we  are  to  "  obey  God  rather  than  man." 

A  wise  man's  heart  discerneth  the  fit  time — the  riijht 
opportunity,  and  the  final  result  of  conduct — the  judgment 
of  God  upon  it,  favourable  or  unfavourable.  It  may  be 
that  this  passage  refers  to  the  rectifying  of  abuses  in  a 
government.  If  so,  it  means,  the  wise  man  knows  when 
to  seek  to  rectify  them ;  and  thinks  of  the  responsibility — 
the  judgment  of  God  upon  his  conduct.  If  there  are 
abuses  in  the  government  or  country,  the  wise  man  will 
seek  the  proper  time  of  undertaking  the  office  of  a  re- 
former, and  the  proper  method;  looking  to  the  judgment 
of  God  (and  of  posterity.) 

6.  Because  to  every  purpose  there  is  time  mid  judgment; 
therefore  the  misery  of  man  is  great  upon  him. 

Because  to  every  business  (of  man)  there  is  a  proper 
time,  or  a  limited  period,  disregard  to  which  causes  failure ; 
and  this  is  followed  by  the  judgment;  therefore  the  misery 
of  man  is  increased  upon  him.  "  It  is  appointed  to  all 
men  once  to  die,  and  after  that  the  judgment."  Man  is 
in  misery,  because  his  opportunities  are  misimproved,  and 
the  judgment  follows.  "  If  thou  hadst  known,  even  thou  ; 
at  least  in  this  thy  day,  the  things  which  belong  unto   thy 


190  COMMENTARY    ON    ECCLESIASTES,  Chap.  VIII. 

peace  ! — but  now  they  are  hid  from  thine  eyes."  Luke  xix. 
42.     The  verses  which  follow  confirm  this  interpretation. 

7.  For  lie  knoiveth  not  that  which  shall  he  :  for  who  can  tell 
him  when  it  shall  be  ? 

Man  being  ignorant  of  the  future,  knows  not  when  the 
evil  day  may  come.  He  knows  not  that  an  opportunity 
like  the  present  may  ever  return ;  and  no  one  can  tell 
him. 

8.  There  is  no  man  that  hath  power  over  the  spirit  to  retain 
the  spirit :  neither  hath  he  potver  in  the  day  of  death :  and  there 
is  no  discharge  in  that  war;  neither  shall  wickedness  deliver 
those  that  are  given  to  it. 

No  man  hath  power  to  keep  his  spirit  from  leaving  the 
body  when  the  hour  of  death  arrives.  "  There  is  an  ap- 
pointed time  to  man  upon  the  earth."  The  spirit  must 
then  go  to  God. 

The  soldier  sometimes  gets  a  discharge,  and  escapes  the 
conflict.  But  in  the  war  with  death  there  is  no  discharge. 
The  battle  must  be  fought.  Wickedness  shall  not  deliver 
its  lord.  But  there  is  One  who  can  give  victory.  "  Thanks 
be  to  God  who  giveth  us  the  victory,  through  our  Lord 
Jesus  Christ." 

SUGGESTED    REMARKS. 

L  If  earthly  rulers  are  to  be  obeyed,  in  view  of  their 
power  and  our  safety ;  how  much  more  is  our  heavenly 
Ruler  to  be  obeyed  for  the  same  reasons  ! 

All  tilings  are  under  the  control  of  law.  For  matter 
there  are  what  we  call  the  laws  of  nature.  So  uniform 
are  they  that  it  is  considered  miraculous  when  they  are 
suspended.  .  Some  of  these  laws  are  still  hidden,  notwith- 
standing the  onward  rapid  march  of  science.  But  could 
we  enter  into  the  secret  springs  of  all  motion  and  life,  we 


VF.n.  1-8.  COMMENTAHY    OX    ECCLESIASTE?.  191 

should  discover  that  all  are  under  law — God  working  out 
his  own  mysterious  purposes. 

For  rational  and  intelligent  beings  there  are  other  laws 
of  vast  moment.  There  are  moral,  mental,  civil,  and 
ecclesiastical  laws  ; — some  directly  from  God, — others 
through  the  agency  of  his  creatures. 

What  laws  there  may  be  for  angels,  it  is  not  necessary 
for  us  to  know.  But  they  too  are  under  government,  and 
will  be  judged.  God  is  the  author  of  civil  government, 
and  we  should  be  obedient  because  he  is.  "  The  powers 
that  be  are  ordained  of  God,  wherefore  ye  must  needs  be 
subject,  not  only  for  wrath,  but  also  for  conscience'  sake." 
It  will  be  a  heaven  on  earth  when  every  child  is  dutiful, — 
every  citizen  obedient, — every  inferior  respectful ;  and  all 
in  authority  just  and  good  like  their  heavenly  Ruler.  On 
the  other  hand  nothing  is  worse  than  anarchy  ! — Ambitious 
men  plotting  and  overturning  their  government ; — no  con- 
trol in  the  state,  in  the  church,  in  the  family ; — every  man's 
life  insecure,  because  there  is  no  law.  The  heart  sickens 
at  the  contemplation. 

Obedience  to  God  is  more  essential  still,  in  view  of  his 
authority  and  our  safety.  "  There  is  one  Lawgiver,  who 
is  able  to  save,  and  to  destroy."  James  iv.  12.  God  made 
known  his  law  on  mount  Sinai  amid  thunders,  and  light- 
nings, and  earthquakes,  and  fire,  and  darkness !  And  if 
God  was  so  terrible  in  giving  his  law,  what  will  he  be  in 
judging  us  for  transgressing  it?  Then  the  people  were 
terrified  with  the  voices,  and  smoke,  and  sounding  of  the 
trumpet.  But  what  will  be  the  consternation  of  that  day 
"  when  the  Lord  shall  descend  from  heaven,  tvith  a  shout, 
with  the  voice  of  the  archangel,  and  with  the  trump  of 
God !"  Not  mount  Sinai  only,  but  the  world  shall  be  in 
flames.  The  heavens  shall  be  wrapped  together  as  a  scroll. 
God's  voice  shall  be  heard  calling,  ''Awake,  ye  dead,  and 


192  COMMENTARY   ON   ECCLESIASTES.  Chap.  VIIL 

come  to  judgment  /"  Countless  millions  will  stand  before 
the  great  Judge,  not  to  receive  a  law,  but  to  hear  a  sen- 
tence. Then  the  sorrows  of  the  disobedient  will  begin, 
not  to  end  !  But  this  Lawgiver  is  "  able  to  save  !"  "  Bless 
the  Lord,  O  mj  soul,"  for  salvation  !  He  "  is  able  to  save 
to  the  uttermost !"  He  is  willing  !  Now  he  waits  to  be 
gracious.  In  the  confidence  of  faith  let  us  commit  all, 
now,  and  for  ever,  into  those  hands  that  fashioned  the 
heavens ;  and  into  that  heart  that  beats  with  unchangeable 
love. 


IL  Death  is  an  enemy  that  we  must  all  encounter  ;  and 
either  conquer  or  be  conquered  by  him.  ""  There  is  no  dis- 
charge in  that  war."  The  soldier  goes  forth  to  do  battle 
for  his  country.  With  strong  arm  and  brave  heart,  he  is 
prepared  to  execute  the  will  of  his  commander.  But  he 
may  never  be  brought  into  the  mortal  strife.  He  may  be 
discharged  ere  he  hear  the  trumpet  calling  him  to  the  fray. 
Peace  may  be  proclaimed  ere  he  have  a  chance  to  show 
his  prowess.  Not  so  in  this  dread  encounter  with  death. 
Face  to  face  we  must  all  stand  before  this  hideous  foe,  and 
feel  his  cold  steel  penetrating  our  vitals.  We  shrink  back  ; 
it  maybe  we  ask  to  be  discharged.  But  the  conflict  must 
come  sooner  or  later.  If  we  get  a  furlough,  it  is  but  for 
a  season,  when  we  must  return  and  meet  the  foe.  No  age 
nor  condition  is  exempt.  Friends  cannot  rescue  us ; — phy- 
sicians cannot.  The  rich  and  the  powerful  must  come  to 
the  encounter,  as  well  as  the  poor  and  helpless.  Ward- 
law  says,  "The  power  that  sways  millions  with  a  nod,  fails 
here.  The  wealth  that  procures  for  its  owner  all  that  his 
heart  can  wish,  fails  here.  The  might  of  the  warrior, 
which  has  slain  his  thousands,  and  which  no  human  arm 
could  withstand,  fails  here.  The  most  earnest  desire  of 
life,  and  the  tears,  and  the  wailings,  and  the  fond  caresses 


Ver.  1-8.  COMMENTARY   ON   ECCLESIASTES.  193 

of  disconsolate  affection — all  fail  here."  Of  all  the  hun- 
dreds of  millions  that  have  lived  before  us,  only  tv^ro  were 
ever  discharged.  Enoch  and  Elijah  were  spared  the  en- 
counter, by  an  honourable  discharge.  Jesus  alone  had 
power  to  waive  the  conflict ;  and  he  would  not.  He  was 
the  true  v^slunteer.  "  No  man,"  he  said,  "  taketh  my  life 
from  me ; — but  I  lay  it  down  of  myself.  I  have  power  to 
lay  it  down;  and  I  have  power  to  take  it  again."  John  x. 
18.  Others  are  like  drafted  soldiers — they  are  not  gen- 
erally volunteers.  They  enter  the  conflict  because  they 
must  enter  it.  And  yet  by  divine  grace  multitudes  enter 
it  cheerfully — joyfully. 

In  this  battle  we  must  conquer  or  be  conquered.  If  we 
fight  the  battle  alone,  unaided  by  our  glorious  Leader,  we 
shall  be  utterly  conquered.  Sin  will  sting  and  pierce  our 
souls  with  mortal  power.  "  The  sting  of  death  is  sin." 
The  law  will  clamour  for  justice.  Conscience  will  lash 
the  soul  with  scorpion  terror.  Vengeance  will  destroy. 
We  must  have  help,  or  we  are  undone.  But  if  the  Cap- 
tain of  our  salvation  lead  us,  we  shall  rejoice  in  a  glorious 
victory.  We  shall  shout,  "  O  death,  where  is  thy  sting  ? 
O  grave,  where  is  thy  victory  ?  Thanks  be  to  God  who 
giveth  us  the  victory  through  the  Lord  Jesus  Christ." 
Stephen  thus  conquered  when  the  rough  stones  were  man- 
gling his  flesh  and  breaking  his  bones.  With  a  face  radi- 
ant with  glory,  like  the  face  of  an  angel,  he  gazed  into  the 
very  heaven  of  heavens,  and  "saw  the  glory  of  God,  and 
Jesus  standing "  to  receive  him.  And  his  prayer  was, 
"  Lord  Jesus,  receive  my  spirit." 

Polycarp  prayed,  or  rather  praised,  as  his  persecutors 
were  about  to  light  the  fire  to  consume  his  body ;  "  I 
praise  thee  that  thou  hast  judged  me  worthy  of  this  day 
and  hour,  to  take  part  in  the  number  of  thy  witnesses,  in 
the  cup  of  Christ."     Jerome,  of  Prague,  sang  hymns  in 

35 


194  COMMENTARY   ON   ECCLESIASTES.  Chap.  VIIL 

going  to  the  place  of  execution ;  and  asked  that  the  fire 
might  be  kindled  before  his  eyes  rather  than  behind  him. 
The  last  words  that  he  sang,  as  the  fire  consumed  his 
body,  were: 

"This  soul  in  flames,  I  offer,  Christ,  to  thee  !" 

Lawrence  Saunders  embraced  and  kissed  the  stake,  say- 
ing, "  Welcome  the  cross  of  Christ,  welcome  everlasting 
life."  And  thousands  as  brave  as  they  have  fought  the 
good  fight,  and  laid  hold  on  eternal  life.  Lord,  give  us 
grace  to  suffer,  and  then  give  us  glory !     Amen. 


Analysis.  Ver.  9-17. 

Verses  9,  10.  Solomon  had  seen  that  power  and  position  are  not  the 

things  that  can  profit.     Their  possessors  are  often  injured  by  them 

while  they  Hve ;  nor  do  they  prevent  their  being  forgotten  when 

they  die. 
11-13.  Though  men  may  take  occasion  to  sin,  because  God's  judgments 

delay,  yet  final  awards  will  be  meted  out  to  men  according  to  their 

characters. 
14,  15.  The  present  unequal  awards  (if  there  is  no  future,)  indicate  that 

the  main  business  of  life  should  be  to  take  enjoyment  in  gratifying 

the  appetites. 
16,  17.  The  most  earnest  search  of  the  wisest  men,  to  find  out  divine 

things  by  earthly,  (though  causing  loss  of  sleep  day  and  night,) 

fails  to  accomplish  the  object. 

EXPOSITION. 

Solomon  continues  to  teach  a  future  state  of  rewards 
and  punishments. 

Archbishop  Whately*  and  others  argue  that  the  doc- 
trine of  immortality  is  not  taught  in  the  Old  Testament. 
But  this  is  one  among  the  inany  striking  evidences  of  the 
blindness  of  men.  Certainly  the  doctrine  of  immortality 
*  Lectures  on  a  Future  State ;  published  A.  D.  1855- 


Ver.  9, 10.  COMMENTARY    ON    ECCLESIASTES.  195 

is  tauglit  in  almost  every  book  of  the  Bible.  Did  Moses 
live  and  die  without  a  hope  of  heaven''  When  God  said 
to  him,  "  I  am  the  God  of  Abraham,"  did  not  Moses  un- 
derstand it  as  Jesus  did,  that  Abraham  was  then  living  1 — 
that  God  asserted  that  he  was  the  God  of  a  living  man  ? 
Had  David  no  faith  in  a  future  life  when  he  said,  "  Thou 
shalt  lead  me  by  thy  counsel,  and  afterward  receive  me  to 
glory  ?"  Did  not  Job  know  that  in  his  flesh  (after  worms 
should  devour  his  body)  he  should  see  God  ?  So  in  these 
verses  a  future  state  is  kept  in  view. 

9.  All  this  have  I  seen,  and  applied  my  heart  unto  every  ivorh 
that  is  done  under  the  sun :  there  is  a  time  zvherein  one  man 
rideth  over  another  to  his  own  hurt. 

In  pursuing  his  investigations  of  life's  advantages,  Solo- 
mon looked  at  it  in  all  its  aspects.  He  would  naturally 
ask  if  there  were  any  advantage  in  power  and  authority. 
Here  he  tells  us  the  result  of  his  inquiry.  The  ruler 
often  ruled  "  to  his  02V7i  hurt."  And  indeed  nothins;  is 
more  common.  Even  good  rulers  often  have  so  great  an 
amount  of  care  and  perplexity,  that  life  becomes  a  burden, 
and  the  heart  is  crushed.  Authority  is  good  only  as  a 
means  of  usefulness.  But  if  there  is  no  future  state,  bet- 
ter would  it  be  to  spare  one's  self  the  trouble  and  perplex- 
ity.    Bad  rulers,  however,  are  especially  intended. 

10..  And  J  saw  the  wicked  buried,  who  had  come  and  gone 
from  the  place  of  the  holy,  and  they  were  forgotten  in  the  city 
u'here  they  had  so  done :  this  is  also  vanity. 

This  verse  may  refer  to  wicked  rulers,  who  had  de- 
parted this  life.  Not  only  was  there  no  profit  to  them  in 
life,  but  there  was  no  advantage  afterward.  They  were 
buried  as  others,  buried  after  being  in  honour — in  tlie 
place  of  the  holy ;  nay,  forgotten  as  unworthy  of  a  place 
in  the  affections  of  the  livino;.     There  is  a  climax  here : 


196  COMMENTARY   ON   ECCLESIASTES.  Chap.  VIII. 

first,  in  the  place  of  honour — then  dead — buried — forgot- 


ten 


The  "  place  of  the  holy  "  is  the  court,  senate,  or  sanctu- 
ary. All  these  should  be  considered  holy  places.  There 
may  here  be  an  allusion  to  iii.  16,  where  wickedness  was 
in  the  place  of  judgment,  and  iniquity  in  the  place  ol 
righteousness.  Alas,  too  often  has  the  senate  decreed 
wickedness,  and  the  bench  pronounced  unrighteously. 
But  those  who  have  so  done  have  gone  from  the  place  of 
the  holy,  and  perished  in  name — in  estate — in  person. 
"  I  have  seen  the  wicked  in  great  power,  and  spreading 
himself  hke  a  green  bay-tree.  Yet  he  passed  away,  and 
lo,  he  was  not :  yea,  I  sought  him,  but  he  could  not  be 
found."  Ps.  xxxvii.  35,  36. 

11.  Because  sentence  against  an  evil  work  is  not  executed 
speedily,  therefore  the  heart  of  the  sons  of  men  is  fully  set  in 
them  to  do  evil. 

God  is  long-suffering,  and  the  sentence  against  wicked 
men  is  therefore  delayed.  This  should  lead  the  wicked 
to  repentance.  But  it  often  produces  the  contrary  effect, 
and  men  mock  and  say,  "Where  is  the  promise  of  his 
coming?  for  since  the  fathers  fell  asleep,  all  things  con- 
tinue as  they  were  from  the  beginning  of  the  creation." 
2  Pet.  iii.  4.     They  consider  delays  as  failures. 

Some  wicked  men  have  repented,  being  overcome  by 
God's  goodness;  but  multitudes  have  taken  advantage 
thereby  to  sin.  Their  hearts  are  "  fully  set  in  them  to  do 
evil."  But  the  execution  of  the  sentence  will  come 
sooner  or  later.  It  may  come  "  with  the  feet  of  w^ool 
(softly)  ;  but  it  will  strike  with  the  hands  of  lead."  Alas 
for  the  victim  when  his  time  cometh !  The  long-suffering 
of  God  waited  in  the  days  of  N'oah ;  but  when  the  time 
came,  the  sentence  was  executed  most  fearfully.     Bishop 


Ver.  12,13.  COMMENTARY    ON    ECCLESIASTES.  197 

Taylor  says,  as  quoted  by  Bridges  :  "  Vice  first  is  pleasing ; 
then  it  grows  easy ;  then  delightful ;  then  frequent ;  then 
habitual ;  then  confirmed ;  then  the  man  is  impenitent ; 
then  obstinate;  then  he  resolves  never  to  repent;  and 
then  he  is  damned.'''' 

This  verse  refers  especially  to  rulers,  but  is  a  general 
proposition  including  all  men.  The  Hebrew  word  DJni) 
(pithegmn)  translated  sentence,  is  one  of  the  words  relied 
upon  to  prove  that  this  book  was  written  after  the  days 
of  Solomon,  because  a  "  later  Hebrew  "  word  or  Chaldaic. 
But  Gesenius  says  that  the  word  "  would  seem  to  come 
from  an  antique  form,  in  which  both  the  t  and  g  were  pre- 
served." Persian — peighdm.  Some  of  Solomon's  au- 
*ditors  may  have  been  from  foreign  countries,  and  familiar 
with  the  word.  Because  it  is  not  found  in  any  book  of 
the  Bible  before  Solomon's  time,  it  is  no  evidence  that  it 
was  not  known  in  his  time.  In  Esther  i.  20,  it  is  trans- 
lated decree.  It  was  a  word  used  by  Memucan,  a  Per- 
sian, and  was  probably  an  Eastern  word  of  ancient  date. 
"  Chaldaic  words  occur  in  the  book  of  Job,  the  Proverbs, 
&c."  (Plorne,  Vol.  ii.  p.  32.)  These  books  of  the  Old 
Testament  are  as  old  as  Solomon's  time,  certainly. 

12.  Though  a  sinner  do  evil  an  hundred  times,  and  Ins  days 
he  prolonged,  yet  surely  I  knoiv  that  it  shall  be  ivell  with  them 
that  fear  Cfod,  which  fear  before  him: 

13.  But  it  shall  not  be  ivell  with  the  iviclced,  neither  shall  he 
prolong  his  days,  which  are  as  a  shadow  ;  because  he  feareth  not 
before  God. 

Here  is  a  striking  contrast  between  the  sinner  and  tliosc 
that  fear  God.  The  sinner,  though  he  should  live  \o\vj, 
enough  to  greatly  multiply  his  iniquities,  shall  not  Ihid  it 
well  with  him.  Yet  surely  it  shall  be  well  with  the  right- 
eous. Solomon  knew  that  it  would,  he  says.  He  liere 
seems  evidently  to  refer  to  the   future  state.     It  shall   be 


198  COMMENTARY    ON    ECCLESIASTES.  Chap.  VIII. 

well  with  the  rishteous  hereafter :  not  so  with  the  wicked. 
Stuart  says  that  the  repetition  of  the  idea  of  fearing  God, — • 
(Ver.  12)  "them  that  fear  God,  which  fear  before  him," — 
denotes  "  continual,  habitual  ^.cWow.  The  repetition,  then, 
must  be  for  the  sake  of  intensity.  Both  phrases — those 
who  truly  and  habitually  fear  God.''''  Stuart's  remarks 
on  this  passage  are  so  good  that  they  should  not  be 
omitted.  He  gives  a  kind  of  paraphrase,  thus  :  "  What- 
ever advantage  oppressors  may  gain,  and  however  great 
the  evils  which  they  occasion,  it  remains  true  after  all,  and 
it  is  a  consolation  for  the  oppressed,  that  those  who  fear 
God  shall  sooner  or  later  obtain  their  reward."  He  then 
adds  :  "  In  this  world  1  The  tenor  of  the  book  is  plainly 
against  this."  ******  a  That  it  is  in  another  world, 
then,  seems  to  be  the  necessary  implication." 

The  13th  verse  should  probably  be  divided  to  read 
thus  :  "  — neither  shall  he  prolong  his  days.  He  is  as  a 
shadow  because  he  feareth  not  before  God."  The  wicked 
are  like  a  varying  cloud,  a  fleeting  shadow.  These  verses 
teach  a  righteous  retribution.  "  At  the  great  day,  there 
will  be  a  clear  discernment  between  the  righteous  and  the 
wicked — between  him  that  feareth,  and  him  that  feareth 
not—hehre  God.     (Mai.  iii.  18.")* 

These  verses  tell  of  a  future  retribution  as  it  shall  be. 
The  next  verse  returns  to  the  subject  as  seen  in  the  light 
of  this  world,  irrespective  of  another. 

14.  Ttiere  is  a  vanity  which  is  done  upon  the  earth ;  that 
there  he  just  men,  unto  whom  it  liappenetli  according  to  the  work 
of  the  wicked:  again,  there  he  wicked  men,  to  whom  it  hap- 
peneth  according  to  the  work  of  the  righteous.  I  said  that  this 
also  is  vanity. 

This  vanity  is  done  upon  earth,  (not  in  another  world,) 

*  Bridges. 


Ver.  15-17.  COMMENTARY   ON   ECCLESIASTES.  199 

that  to  just  men  it  happens  according  to  the  work  of  the 
wicked,  and  to  wicked  men  it  happeneth  according  to  the 
work  of  the  righteous.  We  see  the  same  thing  every  day. 
By  the  good  and  evil  which  men  receive  in  this  hfe,  we 
must  either  suppose  that  all  is  chance  without  any  Ruler, 
or  that  God  cares  nothing  for  virtue  or  vice.  This  verse 
corresponds  exactly  in  sentiment  with  vii.  15,  where  a  just 
man  perishes  in  his  righteousness,  and  a  wicked  man  pro- 
longs his  hfe  in  his  wickedness.  But  it  is  a  view  which 
Solomon  takes  from  the  stand-point  of  this  world.  It  is  a 
surface  view  of  the  matter.  It  is  looking  upon  life  as 
though  there  were  no  future.  It  is  a  return  to  the  text, 
"What  advantage  has  life  without  another  life.?"  But  the 
end  is  not  yet.  It  will  appear  hereafter  that  all  things 
have  worked  together  for  good  to  the  righteous. 

15.  TJien  I  commended  mirth,  because  a  man  hath  no  better 
thing  under  the  sun,  than  to  eat,  and  to  drink,  and  to  be  merry : 
for  that  shall  abide  with  him  of  his  labour  the  days  of  his  life, 
which  Crod  giveth  him  under  the  sun. 

If  this  world  is  all  that  a  man  has,  the  main  good  with 
him  is  enjoyment.  Mirth,  eating,  drinking, — these  con- 
stitute his  sum  of  happiness.  But  remember,  it  is  "  under 
the  sun," — for  this  life, — "  the  days  of  his  life." 

16.  ^  W7ien  I  applied  mine  heart  to  know  wisdom,  and  to  see 
the  business  that  is  done  upon  the  earth:  (for  also  there  is  that 
neither  day  nor  night  seeth  sleep  with  his  eyes :) 

17.  Then  I  beheld  all  the  tvork  of  Grod,  that  a  man  cannot 
find  out  the  work  that  is  done  under  the  sun :  because  though  a 
man  labour  to  seek  it  out,  yet  he  shall  not  find  it :  yea  further  ; 
though  a  wise  man  think  to  knoiv  it,  yet  shall  he  not  be  able  to 
find  it. 

These  verses  show  the  utter  inability  of  man  to  under- 
stand Divine  dispensations.  Study  so  intense  as  to  cause 
sleepless    nights,    cannot   solve    the    riddle    of  existence. 


200  COMMENTARY    ON    ECCLESIASTES.  Chap.  VIII. 

Without  a  revelation,  through  what  inextricable  mazes 
does  the  mind  wander !  But  adored  be  the  name  of  God 
for  his  blessed  word.  Life  and  iramortahty  are  brought 
to  light  by  the  gospel ! 

SUGGESTED   REMARKS. 

I.  The  crown  of  glory  is  the  only  crown  worthy  of  our 
ambition.  Earthly  crowns  are  often  filled  with  thorns. 
"  One  man  ruleth  over  another  to  his  own  hurt."  The 
sword  of  power  has  often  been  plunged  into  the  heart 
of  him  that  bore  it.  Especially  have  usurpers  often  met 
with  a  violent  death.  And  oppressors  have  been  made 
examples  of  God's  displeasure.  Read  the  books  of  Kings 
and  Chronicles : — how  many  of  the  kings  of  Israel  and 
.ludah  mounted  the  throne  to  suffer  and  be  disgraced. 
Saul  died  in  battle.  Ishbosheth  was  assassinated.  The 
good  David  was  tried  with  three  or  four  rebellions,  and 
one  of  them  got  up  by  his  own  petted  and  beautiful  son. 
Nadab  was  slain  by  Baasha.  Baasha's  son  Elah  was  mur- 
dered by  Zimri.  Zimri  was  dethroned  and  perished  mis- 
erably. Ahab,  the  murderer  and  oppressor,  was  slain  in 
battle;  and  the  dogs  licked  up  his  blood  where  he  had 
caused  Naboth  to  be  slain.  Jehoram  was  slain  by  Jehu. 
Jehoash,  after  great  calamities,  was  slain  by  his  servants. 
Amaziah  of  Judah  was  slain  by  conspirators.  Zechariah 
was  murdered  by  Shallum.  Shallum  was  murdered  in 
turn.  Pekahiah  was  murdered  by  his  captain  Pekah. 
Pekah  by  Hoshea.  Hoshea  was  made  a  captive  by  Shal- 
manezer  of  Assyria.  Manasseh  was  carried  captive  to 
Babylon.  Amon,  his  son,  was  slain  by  his  own  servants. 
The  good  Josiah,  going  to  war  against  Pharaoh  Necho, 
was  slain.  Jehoiachin  was  slain.  Zedekiah's  sons  were 
slain  before  his  eyes,  his  eyes  put  out,  and  he  carried  cap- 
tive to  Babylon. 


Ver.  9-17.  COMMENTARY   ON   ECCLESIASTES.  201 

The  royal  line  of  the  Stuarts  is  among  the  most  un- 
fortmiate  in  the  records  of  history.  Their  destiny  fol- 
lowed them  through  the  long  period  of  nearly  400  years. 

Robert  III.,  king  of  Scotland,  died  of  a  broken  heart, 
occasioned  by  his  oldest  son,  Robert,  having  been  starved 
to  death,  and  his  youngest  son  James  being  made  a  pris- 
oner. 

James  I.  his  son,  was  taken  prisoner  by  the  English, 
and  remained  in  confinement  eighteen  years.  On  his  re- 
turn to  Scotland,  after  having  beheaded  three  of  his  nearest 
kindred,  he  was  himself  assassinated  by  his  own  relations 
as  a  punishment. 

James  II.  was  killed  by  a  cannon  shot  at  the  siege  of 
Roxbury. 

•  James  III.  succeeded  his  father,  James  11.  He  put  to 
death  his  brother  John,  and  would  have  destroyed  his 
other  brother  Alexander,  but  he  escaped,  and  levied  war 
against  him.  James  was  defeated  in  battle,  and  having 
fallen  from  his  horse,  took  refuge  in  a  mill,  where  he  was 
discovered  and  put  to  death. 

James  IV.   was  slain  in  the  battle  of  Flodden  field. 

James  V.  died  of  grief  for  the  loss  of  his  army  at  Solway 
Moss.  He  left  his  dominions  to  his  only  daughter,  Mary 
Stuart  (better  known  as  the  unfortunate  Mary,  Queen  of 
Scots,)  who,  after  suffering  eighteen  years  of  imprisonment, 
w'as  beheaded  at  Fotheringay  Castle,  Northamptonshire, 
on  the  8th  of  February,  1587. 

Henry  Stuart,  Earl  of  Darnley,  the  husband  of  Mary, 
Queen  of  Scots,  died  the  victim  of  revenge.  His  house 
in  Edinburgh  was  blown  up  in  the  night  by  gunpowder,  and 
the  unfortunate  monarch's  body  was  found  next  day  in  a 
field  adjoining.  It  may  be  added,  that  Charles  I.  was  also 
beheaded ;  and  finally  his  son,  James  II.,  expelled,  and 
with  him  the  direct  line  of  the  Stuarts  vvas  driven  from 

26 


202  COMMENTARY    ON   ECCLESIASTES.  Chap.  VIII. 

the  throne  of  Britain.  The  last  of  the  direct  Hne  died  a 
cardinal  in  Rome  under  the  title  of  "  Cardinal  York." 

The  Bourbon  royal  family  has  fared  but  little  better. 
It  was  once  one  of  the  most  powerful  and  distinguished 
families  in  Europe.  The  descendants  of  the  proud  and 
magnificent  Louis  XIV.  have  had  little  else  than  exile 
and  sorrow.  Well  may  kings  abdicate  their  thrones  rather 
than  venture  the  danger  of  royalty.  And  well  may  sub- 
jects be  satisfied  with  their  obscurity. 

But  there  are  thrones  which  shall  never  be  abdicated. 
"  I  saw  thrones  (Rev.  xx.  4,)  and  they  sat  upon  them." 
"  To  him  that  overcometh,"  says  Jesus,  "  will  I  grant  to 
sit  with  me  in  my  throne,  even  as  I  also  overcame,  and 
am  set  down  with  my  Father  in  his  throne."  Rev.  iii.  21. 
Yes  there  will  be  a  crown  also  for  conquerors ;  a  crown 
of  joy,  a  crown  of  glory,  a  crown  of  life.  Paul  knew 
that  there  was  laid  up  for  him  "a  crown  of  righteousness." 
Peter  tells  of  "  a  crown  of  glory  that  fadeth  not  away," 
given  by  the  chief  Shepherd.  Jesus  promises  "  a  crown 
of  life "  to  those  that  are  "  faithful  unto  death."  That 
crown  will  not  subject  the  wearer  to  danger.  May  I  be 
thus  crowned.  May  every  reader  reign  as  a  king  in 
heaven ;  and  cast  his  crown  at  the  feet  of  Jesus,  saying, 
"  Thou  art  worthy  !" 

' '  Palms  of  glory,  raiments  bright, 
Crowns  that  never  fade  away, 
Gird  and  deck  the  saints  in  light, 
Priests,  and  kings,  and  conquerors  they. 

"  Yet  the  conquerors  bring  their  palms 
To  the  Lamb  amidst  the  throne  ; 
And  proclaim  in  joyful  psalms, 
Victory  through  his  cross  alone. 

"  Kings  their  crowns  for  harps  resign, 
(yrying  as  they  strike  the  chords, 
Take  the  kingdom,  it  is  thine. 
King  of  kings  and  Lord  of  lords." 


Ver.  9-17.  COMMENTAET   ON    ECCLESIASTES.  203 

II.  The  contrast  between  the  prospects  of  the  righteous 
and  wicked  is  striking.  "  It  shall  be  well  with  the  right- 
eous ; — it  shall  not  be  well  with  the  wicked."  However 
mysterious  God's  providence  towards  his  people  now,  they 
will  be  able  at  last  to  say  with  the  stricken  mother  who 
went  to  the  prophet  on  the  death  of  her  darling  boy ; — 
"  It  is  well."  While  it  is  true  that  "  the  heart  knoweth 
his  own  bitterness,"  the  heart  of  the  righteous  has  joys 
that  the  stranger  intermeddleth  not  with.  The  storm  may 
rage, — the  angry  heavens  may  seem  about  to  pour  their 
deluge  of  wrath  upon  his  head : — he  sits  serene  beneath 
the  tempest;  and  awaits  the  time  when  its  fury  shall  be 
spent,  and  the  rainbow  shall  tell  that  sun-beams  have  re- 
turned, and  that  the  earth  is  refreshed  by  what  seemed  a 
visit  of  wrath.  And  when  the  last  storm  has  spent  itself, 
and  the  shadows  have  fled  away  for  ever, — then  those  that 
fear  God  shall  enjoy  the  fulness  of  his  love,  and  find  what  is 
now  wrought  out  for  them  in  tears  and  conflicts,  to  be  "  a 
far  more  exceeding  and  eternal  weight  of  glory." 

Not  so  the  wicked  !  Those  hearts  that  now  know  their 
own  bitterness  will  see  that  the  dregs  of  the  cup  which 
they  now  sip  lightly  are  far  more  bitter.  The  raging 
storm  that  •  now  appals  them,  will  summon  all  its  terrors 
and  sweep  them  away  into  "  the  blackness  of  darkness 
for  ever."  "  There  shall  be  weeping,  and  gnashing  of 
teeth,  when  they  shall  see  Abraham,  and  Isaac,  and  Jacob, 
and  all  the  prophets  in  the  kingdom  of  heaven,  and  they 
themselves  thrust  out." 

If,  like  David,  we  begin  to  repine  at  seeing  the  present 
prosperity  of  the  wicked,  and  the  present  afflictions  of  the 
righteous ;  let  us  follow  them,  as  he  did,  into  the  sanctuary. 
There  we  shall  learn  their  end  !  ,  There  we  shall  see  them 
standing  on  slippery  places  over  the  yawning  gulf  about 
to  receive  them ! 


204  COMMENTARY   ON   ECCLESIASTES.  Chap.  VIII. 

Let  US  not  yet  turn  our  eyes  from  the  image  of  the 
righteous  now  passed  over  Jordan,  and  fairly  in  the  blessed 
city  above.  Happy  in  themselves  and  in  God,  the  joys 
■  of  the  saved  will  increase  by  the  arrival  of  other  redeemed 
ones  to  share  their  bliss,  till  vast  myriads  shall  crowd 
around  the  throne.  Oh,  it  will  be  well  to  exchange  the 
society  of  our  best  beloved  on  earth  (for  they  are  imper- 
fect,) for  the  fellowship  of  all  holy  intelligences.  It  will 
be  well  to  dwell  with  our  blessed  Redeemer,  where  there 
"  shall  be  no  more  death,  neither  sorrow  nor  sighing."  Oh, 
it  will  be  well  to  rest  for  ever  from  labours,  and  toils,  and 
passions,  and  sins,  and  be  spotless  as  the  adoring  cherub, 
and  earnest  as  the  burning  seraph! 

III.  Delays  are  not-  reprieves.  The  sentence  may 
delay  to  be  executed,  but  it  will  not  on  that  account  fail 
to  be  executed.  Let  not  the  sinner  therefore  begin  to 
say,  "  Where  is  the  promise  of  his  coming  ?"  He  delays, 
but  it  is  in  long-suffering  mercy; — it  is  because  he  de- 
lighteth  not  in  the  death  of  sinners.  He  is  slow  to  anger, 
and  he  waits  to  be  gracious.  But  the  longest  day  of 
mercy  must  have  a  close,  and  the  sinner  spared  from  day 
to  day  will  be  obliged  at  length  to  face  the  judgment. 
The  day  of  grace  may  close  suddenly.  God*  may  say, 
"  Because  I  have  called  and  ye  refused,  I  have  stretched 
out  my  hand,  and  no  man  regarded;  but  ye  have  set  at 
naught  all  my  counsel,  and  would  none  of  my  reproof;  I 
also  will  laugh  at  your  calamity ;  I  will  mock  when  your 
fear  cometh ;  when  your  fear  cometh  as  desolation,  and 
your  destruction  cometh  as  a  whirlwind ;  when  distress 
and  anguish  cometh  upon  you."  Prov.  i.  24-27.  The 
only  refuge  from  the  coming  storm  is  the  shelter  provided 
by  infinite  love.  Jesus  is  the  hiding-place  from  the  tem- 
pest. Careless  sinner,  you  cannot  take  ref  jge  in  his  love 
too  soon ! 


Ver.  1.  COMMENTARY   ON   ECCLESIASTES.  205 


CHAPTER   IX, 


CONTENTS. 


This  cliapter  is  an  expansion  of  the  latter  part  of  the  eighth^  especially 
of  verse  lith.  It  teaches  that  from  the  occurrences  around  us  and  God's 
dealings  tcith  us,  toe  cannot  come  to  any  certain  judgment  about  his  love 
for  us  or  hatred  toward  us.  And  yet  that  the  present  life  is  the  time  and 
the  only  time  to  secwe  future  good,  and  therefore  we  ought  to  he  diligent. 
The  wisdom  of  this  loorld  may  he  profitahle  to  others,  and  yet  the  man  who 
has  it  may  reap  no  earthly  advantage.  {And  therefore  the  wise  man  has 
little  or  no  adcantage  over  a  fool,  ii.  15,  16.) 

Analysis.  Verses  1-10. 

Verses  1-3.  Solomon  had  found  this,  and  now  declares  it,  that  the 
righteous  are  safe,  happen  what  will ;  though  from  outward  things 
it  could  not  be  found  out  whether  God  loved  or  hated  any  particular 
persons.  He  then  gives  emphatic  testimony  to  the  corruption  of 
the  human  heart  during  life. 

4-6.  In  view  of  his  probation  the  meanest  living  man  has  the  advantage 
of  the  most  distinguished  that  has  died. 

7-10.     Therefore  we  should  make  the  best  of  life  while  life  lasts. 

EXPOSITION. 

1.  For  all  this  I  considered  in  my  heart  even  to  declare  all 
this,  that  the  righteous,  and  the  wise,  and  their  works,  are  in  the 
hand  of  God  :  no  man  knoweth  either  love  or  hatred  by  all  that 
IS'  before  them. 

Solomon's  researches  ended  where  ours  must,  viz. :  in 
this  great  truth,  that  God  sits  at  the  hehn ;  and  that  his 
people — "  the  righteous,  and  the  wise,  and  their  works  " — 
are  protected  and  controlled  by  him.  They  are  in  his 
hand.  It  is  a  great  consolation  to  God's  people  that  their 
persons  are  under  his  care,  and  their  good  works  are  the 
result   of  his  grace.     Though   they  cannot  ascertain    by 


206  COMMENTARY   ON   ECCLESIASTES.  Chap.  IX. 

God's  outward  dealings  with  them  whether  he  loves  or 
hates  them,  they  are  safe.  This  verse  is  intimately  con- 
nected with  the  preceding  chapter,  (vs.  14-17,)  and  gives 
the  reason  why  the  righteous  and  wicked  share  alike  in 
this  world.  All  is  in  the  hand  of  God, — at  his  disposal. 
"  By  all  that  is  before  them,"  men  cannot  determine  the 
love  or  hatred  of  God  toward  them.  That  it  means  God's 
love  or  hatred  is  plain  from  the  subject.  Indeed  the  same 
words  are  used  elsewhere  and  applied  to  God's  approba- 
tion and  disapprobation.  The  best  of  men  sometimes 
meet  with  great  calamities,  and  wicked  men  often  prosper 
in  this  life.  Therefore  men  .cannot  determine  "  by  all 
that  is  before  them,"  by  the  things  which  they  witness, 
whether  God  is  their  friend  or  enemy.  Hitzig  says  on 
this  verse,  "  Inasmuch  as  man  has  not  his  acts  in  his  own 
power,  he  does  not  know  whether  he  will  love  or  hate." 
But  J.  D.  Michaelis  gives  a  far  more  consistent  interpreta- 
tion, thus :  "  In  this  world  we  cannot  tell  by  the  events 
of  life  whether  God  loves  us  or  hates  us,  because  to  the 
righteous  it  happens  as  to  the  unrighteous ;  nor  can  we 
even  know  whether  God  means  to  show  us  love  by  send- 
ing prosperity,  or  hatred  by  sending  adversity."  We 
ought  therefore  to  walk  by  faith,  trusting  the  hand  of 
God ;  not  by  sight,  (as  yet,)  trusting  to  outward  appear- 
ances. The  "  works  "  of  the  righteous  are  also  in  the 
hand  of  God.  God  "  worketh  in  them  to  will  and  to 
do." 

Prof  Stuart  makes  the  words  "before  them"  refer  to 
the  future.  He  explains  it  thus :  "  No  man  can  tell 
whether  good  or  ill  fortune  is  to  betide  him,  because  he 
cannot  know  the  future."  But  this  is  an  unusual  if  not 
an  unknown  meaning  of  the  Hebrew  word  'jaS  (Japini) 
rendered  before.  The  obvious  meaning  is  the  same  as  in 
the  first  commandment, — "  before  me," — in  my  presence. 


Ver.  2, 3.  COMMENTARY   ON   ECCLESIASTES.  207 

The  words  "  before  them  "  seem  here  to  be  equivalent  to 
the  oft  repeated  expression,  "  under  the  sun."  Things 
before  us, — under  the  sun, — are  the  things  of  this  life. 

2.  All  tilings  come  alike  to  all:  there  is  one  event  to  the  right- 
eous and  to  the  wicked  ;  to  the  good  and  to  the  clean,  and  to  the 
unclean  ;  to  him  that  sacrijiceth,  and  to  him  that  sacrificeth  not : 
as  is  the  good,  so  is  the  sinner  ;  and  he  that  sweareth,  as  he  that 
feareth  an  oath. 

So  far  as  this  Hfe  is  concerned,  and  so  far  as  we  can 
see,  there  is  one  event  to  all.  This  verse  confirms  the 
interpretation  given  to  the  preceding.  By  "  him  that 
sweareth"  we  are  no  doubt  to  understand  him  that  swear- 
eth  profanely.  Otherwise  there  would  be  no  contrast,  as 
between  "  the  righteous  and  wicked ;  the  clean  and  un- 
clean." Profane  swearing  is  not  a  modern  invention.  It 
was  a  vice  of  ancient  time.  In  2  Samuel  xix.  7,  we  have 
a  specimen  of  profane  language,  in  character  with  the 
man  who  uttered  it.  When  Jesus  says,  "Swear  not  at 
all,"  he  evidently  refers  to  profane  swearing.  The  evil  is 
mentioned  in  Lev.  v.  1;  Jer.  xxiii.  10;  Hosea  iv.  2; 
Zech.  V.  3,  4. 

3.  This  is  an  evil  among  all  things  that  are  done  under  the 
sun,'  that  there  is  one  event  unto  all :  yea,  also  the  heart  of  the 
sons  of  men  is  full  of  evil,  and  madness  is  in  their  heart  while 
they  live,  and  after  that  they  go  to  the  dead. 

Taking  a  view  of  this  world  by  itself,  it  is  an  evil  that 
there  is  one  event,  (lot,  destiny,)  to  all ; — to  the  good 
and  the  evil.  And  also  (dji)  it  is  an  evil  that  the  heart 
of  the  sons  of  men  is  full  of  evil,  &c.  It  seems  hard  that 
the  wicked  should  share  like  the  good ;  and  it  is  sad  to 
consider  that  unrenewed  hearts  are  full  of  evil ;  that  they 
are  mad  while  they  live ;  and  that  they  then  go  to  the 
dead. 


208  COMMENTARY   ON   ECCLESIASTES.  Chap.  IX. 

Solomon  probably  had  reference  to  the  hearts  of  wicked 
men ;  though  evil  is  in  all  hearts,  and  none  feel  it  more 
sadly  than  the  righteous.  They  cry  with  Paul,  "  O 
wretched  man  that  I  am !"  Sin  is  a  kind  of  madness  and 
folly,  preferring  death  to  life,  misery  to  joy. 

"  After  that  they  go  to  the  dead."  Some  suppose  this 
means  eternal  death.  But  it  would  seem  from  the  origi- 
nal to  mean  simply  to  where  .the  dead  are.  The  original 
is  elliptical  and  impressive.  "  Madness  is  in  their  heart 
while  they  live,  and  after  that — to  the  dead  r  The  ob- 
ject of  the  writer  seems  to  be  to  bring  out  the  fact  that, 
if  men  are  wicked  while  they  live,  they  go  where  they 
will  have  no  opportunity  to  secure  pardon.  This  truth  is 
brought  out  fully  in  the  following  verses,  4—6,  10. 

4.  ^  For  to  him  that  is  joined  to  all  the  living,  there  is  hojye : 
for  a  living  dog  is  better  than  a  dead  lion. 

This  verse  seems  to  conflict  with  iv.  2,  3,  where  it  is 
said,  "  I  praised  the  dead  more  than  the  living,"  &c.  But 
in  that  passage  the  writer  was  contemplating  the  grave  as 
the  final  end  of  the  miseries  of  life,  on  the  supposition  of 
there  being  no  hereafter.  In  this  verse  (4)  he  views  this 
life  in  connection  with  its  real  consequences,  as  bearing 
upon  the  future.  "  There  is  hope"  while  life  lasts ; — 
hope  of  amendment,  hope  of  preparation,  hope  of  heaven. 
"  A  living  dog  is  better  than  a  dead  lion,"  seems  to  be  a 
proverb,  which  Solomon  made  for  the  occasion,  or  which 
was  then  familiar  to  his  hearers. 

There  is  the  same  proverb  in  the  Arabic,  but  it  may 
have  been  taken  from  this.  In  the  east,  no  animal  is  con- 
sidered more  contemptible  than  a  dog.  "  Is  thy  servant 
a  dog  ?"  A  lion,  on  the  other  hand,  was  always  consid- 
ered a  noble  animal.  The  meanest  living  man  has  space 
for  seeking  eternal  life — the  noblest  dead  man  has  no  fur- 
ther  probation. 


Ver.  5,  6.  COMMENTARY   ON   ECCLE&I  ASTES.  209 

The  word  "  for,"  with  which  this  verse  begins,  is  some- 
times translated  truly.  This  seems  to  be  its  meaning 
here.  Truly  there  is  hope  to  him  that  is  joined  to  all  the 
livino;. 

5.  For  the  living  Jcnoio  that  they  shall  die :  but  the  dead  knoiv 
not  any  tiling,  neither  have  they  any  more  a  reward ;  for  the 
memory  of  them  is  forgotten. 

The  word  "  for"  here  also  may  be  translated  albeit  or 
although.  It  cannot  point  out  a  reason.  It  is  no  suffi- 
cient reason  that  a  living  man  is  better  than  a  dead  one, 
that  the  former  knows  he  is  to  die ;  unless  we  add  an- 
other, that  he  knows  also  that  now  is  the  time  to  prepare 
for  death  and  eternity.  This  may  be  the  idea.  But  it 
seems  to  say,  while  the  living  man  has  hope,  he  knows 
that  he  is  to  die :  yet  "  the  dead  know  not  any  thing." 
"  Neither  have  they  any  more  a  reward."  All  this  lan- 
guage has  reference  to  the  knowledge  of  this  life  and  the 
reward,  of  this  life.  Or  it  may  mean,  that  on  the  supposi- 
tion of  there  being  no  hereafter,  the  dead  are  as  though 
they  had  never  been.  However  the  next  verse  seems  to 
justify  the  first  sense  : — "  Neither  have  they  any  more  a 
portion  for  ever  in  any  thing  that  is  done  under  the  sun." 
It  does  not  say  that  they  have  no  portion  in  another  state. 

6.  Also  their  love,  and  their  hatred,  and  their  envy,  is  now- 
perished;  neither  have  they  any  more  a  portion  for  ever  in  any 
thing  that  is  done  under  the  sun. 

Their  earthly  passions  are  extinct.  They  have  done 
with  earth.  "  What  profit  have  they,  if  this  is  the  only 
life  ?"  But  it  is  well  with  the  righteous  after  death.  See 
comments  on  viii.  12.  The  phrase  "under  the  sun,"  as 
usual,  restricts  the  meaning  to  this-  life.  So  far  as  this  life 
is  concerned,  the  dead  have  no  love,  no  hatred,  no  envy. 

27 


210  COMMENTARY   ON   ECCLESIASTES.  Chap.  IX 

All    have    perished    with    their    earthly    estate — portion- 
And  if  there  is  no  other  world,  all  is  ended  for  ever. 

7.  ^  Gro  thy  ivay,  eat  thy  bread  ivith  joy,  and  drink  thy  ivine 
with  a  merry  heart ;  for  God  now  accepteth  thy  works. 

Solomon  now  addresses  the  righteous  and  the  wise. 
Let  such  go  their  way,  walk  in  wisdom ;  and  partake  of 
the  bounties  of  Providence  joyfully,  for  they  are  accepted. 
"  Drink  thy  wine —  .?"  Unfermented  wine  is  a  whole- 
some beverage ;  wholly  unlike  that  which  "  moveth  itself 
aright."  Prov.  xxiii.  31.  Against  that  we  are  warned — 
"  it  biteth  like  a  serpent,  and  stingeth  like  an  adder." 
"  For  God  now  accepteth  thy  works''' — the  works  of  the 
righteous.  These  are  in  his  hands,  ver.  1.  God  accepteth 
our  works  only  through  the  righteousness  of  Christ,  as 
taught  elsewhere  and  often. 


*&' 


S.  Let  thy  garmeyits  he  always  white ;  and  let  thy  head  lack 
no  ointment. 

White  garments  and  ointment  express  joy  and  purity. 
"  Thou  hast  a  few  names,  even  in  Sardis,  which  have  not 
defiled  their  garments ;  and  they  shall  walk  with  me  in 
white :  for  they  are  worthy.  He  that  overcometh,  the 
same  shall  be  clothed  in  white  raiment."  Rev.  iii.  4,  5. 
The  "  fine  linen,  clean  and  white,"  in  which  the  Lamb's 
bride  is  arrayed,  "  is  the  righteousness  of  saints."  Rev. 
xix.  8.  The  direction  in  this  verse  seems  to  amount  to 
this,  Be  joyful  and  upright  in  using  God's  gifts. 

9.  Live  joyfully  with  the  wife  whom  thou  lovest  all  the  days 
of  the  life  of  thy  vanity,  which  he  hath  given  thee  under  the  sun, 
all  the  days  of  thy  vanity :  for  that  is  thy  portion  in  this  life, 
and  in  thy  labour  which  tliou  takest  under  the  sun. 

Enjoy  domestic  comfort.  The  original  has  it,  enjoy  life 
witli  the  wife  tJiat  thou  lovest.     There  is  nothing  here  rec- 


Ver.  10.  COMMENTARY   ON   ECCLESIASTES.  211 

ommended  but  what  is  consistent  with  a  most  pure  and 
upright  Kfe.  Cehbacy  is  certainly  not  a  hoHer  state  than 
matrimony.  The  Roman  priesthood  have  not  been  famous 
for  tlieir  pure  hves!  Marriage  is  one  of  God's  earhest 
ordinances,  and  it  "is  honourable  in  all."  Alas,  Solomon 
had  little  experience  of  the  value  of  domestic  life ;  at  least 
after  he  multiplied  wives  to  himself.  But  by  inspiration 
he  advised  that  which  was  right.  All  the  days  of  the  life 
of  thy  vanity,  are  the  days  "  under  the  sun,"  and  the  "  por- 
tion in  this  life."  In  the  future  state  there  will  be  neither 
piarrying  nor  giving  in  marriage. 

10.  Whatsoever  thy  liand  findeth  to  do,  do  it  with  thy  might ; 
for  there  is  no  work,  nor  device,  nor  knowledge,  nor  tvisdom,  in 
the  grave,  whither  thou  goest. 

As  the  writer  was  addressing  the  righteous  in  the  pre- 
ceding verses,  he  continues  to  address  the  same  class  in 
this,  and  exhorts  them  to  do  their  work  earnestly,  as  they 
had  but  little  time  for  labour,  there  being  no  work  in  the 
grave.  This  life  is  the  time  to  labour  for  God  and  for 
eternal  life.  The  word  grave,  is  in  the  Hebrew,  tsheol. 
It  is  the  place  of  the  dead.  If  it  mean  in  this  place  any- 
thing more  than  the  grave  literally,  then  the  passage 
teaches  that  there  is  "  no  work  "  by  which  to  secure  a  re- 
ward;— "no  device"  by  which  to  escape  punishment; — 
"  no  knowledge"  by  which  to  change  one's  condition; — 
"  no  wisdom  "  by  which  to  search  out  a  way  of  security. 
But  it  is  literally  true  that  in  the  grave  there  is  no  work 
nor  purpose.  The  passage  disproves  a  purgatory.  At 
death  the  state  of  the  soul  is  fixed,  as  it  is  said  (xi.  3)  "  in 
the  place  where  the  tree  falleth,  there  it  shall  be." 

Neologists  point  to  this  chapter,  and  exult  in  the  idea 
that  the  writer  did  not  believe  in  a  future  state.  Professor 
Stuart,  to  meet  their  objections  and  satisfy  his  own  mind 


212  COMMENTARY   ON   ECCLESIASTES.  Chap.  IX. 

about  this  and  several  other  passages,  considers  that  an 
objector  is  represented  as  speaking.  He  says,  "  Must  not 
language  like  this  come  from  a  worldling  who  indulges 
gloomy  reveries,  and  doubts  of  any  future  existence  1 
What  Christian  can  speak  so  now  1  I  must  believe,  then, 
that  Koheleth  (the  Preacher)  has  given  us  here  some  of  the 
most  violent  cases  of  doubt  which  once  passed  through  his 
own  mind,  or  else  was  suggested  to  him  by  some  objector. 
Only  a  dissatisfied,  doubting,  gloomy  mind  engenders  and 
broods  over  such  conceptions  as  these."  But  if  we  take 
into  view  the  Preacher's  object,  viz.,  to  show  that  life  has 
no  substantial  advantage  without  another  life,  and  that 
therefore  there  is  another  life;  Professor  Stuart's  diffi- 
culties are  met,  and  the  Neologist's  views  are  confounded. 

SUGGESTED  REMARKS. 

I.  The  righteous  and  their  works  are  in  the  hand  of 
God.  The  child  in  danger  clings  to  the  hand  of  its 
parent,  and  feels  safe.  It  is  a  consolation  to  be  told  that 
the  angels  shall  bear  up  in  their  hands  the  people  of  God 
when  ready  otherwise  to  dash  their  foot  against  a  stone. 
Ps.  xci.  12.  To  have  a  glorious  guardian  angel  defending 
us  from  the  many  dangers  of  our  pilgrimage  is  truly  con- 
soling. But  how  much  more  refreshing  the  thought,  to 
laiow  that  that  loving  and  almighty  hand  that  bears  up  the 
pillars  of  the  earth,  and  sustains  the  universe,  is  grasping 
with  warm  embrace  every  one  of  God's  children.  When 
enemies,  like  ravenous  wolves,  gnash  their  teeth  in  rage 
against  God's  people,  it  is  consoling  that  they  shall  not  be 
able  to  pluck  them  out  of  the  hands  of  Christ  or  his 
Father. 

When  the  storm  is  abroad, — when  all  nature  is  con- 
vulsed; God  says  to  the  warring  elements,  "be  still."  Or 
if  he  let  them  rage,  he  says,  touch  not  my  chosen  ones. 


Ver.  1-10.  COMMENTARY    ON    ECCLESIASTE3.  213 

Perhaps  the  reader  has  an  absent  friend,  for  whose  safety- 
great  soHcitude  is  felt.  His  thoughts  are  on  that  friend  by 
day ;  and  in  the  darkness  of  the  night  prayer  is  going  up 
for  his  safety  and  welfare.  That  absent  one  is  in  the 
hand  of  One  that  can  ward  off  danger.  Or  if  he  allow 
that  friend  to  be  assailed  and  smitten,  he  will  reach  forth 
his  hand  and  take  him  to  himself 

But  all  are  in  the  hands  of  God  as  his  instruments  to 
do  his  will,  to  accomplish  his  work.  As  a  man  takes  his 
axe  or  scythe  to  clear  his  ground  or  Cut  down  his  meadows, 
so  God  takes  his  people  and  makes  them  his  instruments. 
Even  the  wicked  are  his  axe  and  saw  to  do  his  work.  "  O 
Assyrian,  the  rod  of  mine  anger,"  says  God.     Isa.  x.  5. 

"  They  are  tte  sword, — the  hand  is  thine." 

They  are  in  his  hand  as  an  ornament.  Christ  says  to  his 
church,  "  Thou  shalt  be  a  crown  of  glory  in  the  hand  of  the 
Lord,  and  a  royal  diadem  in  the  hand  of  thy  God."  The 
wicked  have  reason  to  tremble  that  they  are  in  the  hand  of 
God.     There  is  no  escape  from  it. 

Let  us  suppose  that  God's  hand  could  become  weak ! 
The  church  would  be  uncertain  about  ever  gaining  a  vic- 
tory over  the  world.  Pilgrims  to  the  promised  land  might 
miss  their  way\  The  sun  would  go  zigzag  along  the 
heavens,  and  give  but  a  sickly  light.  The  pure  angels 
might  begin  to  tremble  for  their  continued  safety  and  glory. 
And  could  that  hand  be  palsied,  universal  death  and  chaos 
would  take  the  place  of  life  and  order  and  beauty  and  joy  ! 
Ah,  that  hand  cannot  grow  feeble !  And  what  I  have 
committed  to  it  shall  never  be  lost ! 

"  Blessed  be  that  hand  ; — whether  it  sned 

Mercies  or  judgments  on  nij'  head,  ^ 

Extend  the  sceptre  or  exalt  the  rod, — 

Blesi^ed  be  that  hand ! — it  is  the  hand  of  God." 


214  COMMENTARY    ON   EGOLESIASTES.  Chap.  IX. 

II.  God  loves  his  people,  though  their  outward  condition 
may  not  indicate  it. 

'•  No  man  knoweth  either  love  or  hatred  by  all  that  is 
before  them."  God  maketh  his  sun  to  rise  on  the  evil  as 
well  as  the  good,  and  he  sendeth  rain  on  the  unjust  as  well 
as  the  just.  There  are  rich  men  among  the  good  and 
among  the  evil ;  and  poverty  embraces  with  its  skeleton 
arms  the  most  devout  Christian  as  well  as  the  profane 
blasphemer.  Abraham  and  Haman  were  rich  : — Lazarus 
was  as  destitute  as  any  intemperate  spendthrift.  But  Laza- 
rus left  his  wretchedness  behind  him  when  on  angels'  wings 
he  mounted  up  to  Abraham's  bosom.  If  the  "  rich  man  " 
would  not  take  him  into  his  house,  Abraham  would  take 
him  to  his  bosom.  How  then  are  we  to  ascertain  God's 
love  to  us  ?  Not  by  his  outward  gifts ;  but  by  the  love  of 
our  own  hearts  going  forth  to  him,  in  prayer,  in  praise,  in 
love.  If  with  penitent  Peter  we  can  say,  "  Yea,  Lord, 
thou  knowest  that  I  love  thee ;"  we  may  know  that  we  are 
die  objects  of  his  love.  Love  is  reciprocal.  "  He  first 
loved  us,"  and  his  love  drew  us  to  his  arms.  Then  we 
looked  up  and  called  him  Father.  And  we  shall  soon 
know  that  God  has  loved  us  with  an  everlasting  love. 

Ye  desponding  disciples,  though  dark  clouds  overshadow 
you  now,  though  tempted  and  sinning,  you  shall  know 
that  you  are  forgiven  and  saved,  for  the  glory  of  heaven 
will  greet  you.  By  all  that  shall  then  be  "before"  you — 
by  the  angels  of  light — -by  the  spirits  of  just  men  made  per- 
fect— by  the  harps  and  songs — by  the  mansions  of  rest, — 
by  all  these  you  shall  know  that  God  is  your  present 
friend.  By  the  unfoldings  of  your  Saviour's  glory,  and 
his  approving  smiles,  you  shall  know  that  he  has  so  loved 
you  as  to  purchase  that  sweet  Paradise  with  his  own  blood, 
and  to  fit  it  up  for  your  reception,  and  then  to  go  and  take 
you  to  himself,  that  where  he  is  you  may  be  for  ever. 


Ver.  1-10.  COMMEXTAHY    OX    ECCLESIASTES.  215 

III.  The  human  heart  is  mad.  It  is  not  the  madness 
of  an  injured  brain,  but  of  depravity.  It  is  a  responsible 
derangement.  It  is  evident  that  sin  is  madness.  Is  it  not 
insanity  to  reject  a  Friend  and  prefer  an  enemy  1  Is  it 
not  madness  to  rush  forward  into  danger,  when  the  good 
and  wise  are  calling  us  to  safety  and  to  happiness  ?  We 
feel  sad  when  we  behold  the  maniac — leaving  his  comfort- 
able home  to  roam  at  large  in  chase  of  some  phantom  of 
the  imagination — divesting  himself  of  necessary  raiment — 
refusing  food — perhaps  seeking  to  destroy  his  own  life ! 
The  comforts  that  he  rejects ;  and  the  follies  in  which  he 
rejoices  with  insane  merriment,  declare  too  plainly  that  rea- 
son is  dethroned.  So  when  an  immortal  soul  forsakes  his 
heavenly  Father's  presence — despising  the  home  provided 
— and  chases  the  vain  things  of  earth  (so  soon  to  perish) 
as  his  portion — refusing  the  robe  of  righteousness  and  the 
bread  which  came  down  from  heaven,  of  which  if  a  man 
eat  he  shall  live  for  ever — and  rushing;  headlong;  to  the  sec- 
end  death, — it  is  a  sad,  sad  spectacle.  When  he  makes  a 
jest  of  death  and  judgment,  it  seems  to  fall  on  the  heart 
with  more  intense  sadness  than  the  wild  jest  of  the  poor 
lunatic.  But  is  it  insane  to  be  devout  ?  "I  am  not  mad, 
most  noble  Festus,"  said  the  devout  and  earnest  apostle ; 
"but  speak  forth  the  words  of  truth  and  soberness."  Let 
the  ungodly  know  that  to  barter  their  glorious  birth-right 
for  a  mess  of  pottage — to  sell  eternal  life  for  the  world — 
is  intense  lunacy ! 

IV.  Life's  work  must  he  done  in  life's  time.  "  What- 
soever thy  hand  findeth  to  do,  do  it  with  thy  might,  for 
there  is  no  work,  nor  device,  nor  knowledge,  nor  wisdom, 
in  the  grave,  whither  thou  goest."  Every  life  should  be 
an  earnest  hfe.  The  great  end  of  life  cannot  be  attained 
without  labour.     To  sit  like  a  bronze  statue  on  a  column, 


216  COMMENTARY    OX    ECCLESIASTES.  Chap.  IX. 

under  pretext  of  sanctity ;  or  to  lie  dormant  and  solitary 
in  a  cave,  as  a  model  of  devotion ;  is  to  arraign  the  wis- 
dom and  the  goodness  of  God,  who  has  made  our  active 
limbs  and  throbbing  hearts  to  throb  and  act  for  him.  Be- 
fore the  whole  family  of  man,  God  has  spread  out  a  field 
of  wonderful  promise.  And  he  that  labours  for  God  shall 
not  go  unrewarded.  He  sins  against  his  God,  against 
himself,  and  against  his  species,  who  does  not  employ  his 
energies  to  some  important  end.  "  Go  to  the  ant,  thou 
sluggard ;  consider  her  ways  and  be  wise."  But  what  do 
our  hands  find  to  do  ?  As  individuals,  we  have  each  to 
work  out  his  own  salvation  with  fear  and  trembling,  look- 
ing to  God  to  work  in  us  to  will  and  to  do  of  his  good 
pleasure.  He  that  does  not  personally  seek  his  salvation 
has  forgotten  his  errand  into  life.     He  loses  his  soul ! 

Reader,  were  your  lawyer  so  to  neglect  your  interests 
entrusted  to  him  as  an  attorney,  as  to  cause  the  loss  of 
your  earthly  estate ;  were  your  physician  to  trifle  with 
your  disease,  till  your  life  was  becoming  a  prey  to  his 
neglect;  or  were  your  minister,  your  spiritual  guide,  to 
be  unftiitlifLd,  so  that  by  his  disregard  you  should  miss 
your  way  to  heaven ; — your  accusations  would  justly  be 
loud  and  earnest.  But  your  own  souls,  committed  to  your- 
selves as  they  can  be  committed  to  no  others ;  to  be  saved 
by  your  care,  or  lost  by  your  neglect ;  valued  above  all 
price ; — you  trifle  with,  neglect,  destroy !  All  are  not 
guilty  of  such  melancholy  heedlessness ;  but  many  are. 
They  do  not  attend  to  life's  work  in  life's  time. 

But  there  are  other  interests  pressing  upon  us.  "  Go 
work  in  my  vineyard,"  says  the  great  Husbandman.  We 
must  do  for  our  families  and  for  our  race  all  that  can  be 
done ;  now, — during  this  life.  At  the  close  of  life  pro- 
bation ends.  Compared  with  eternity,  with  God's  life,  how 
brief  is  the  whole  of  time,  from  Adam  to  his  last  son  ! 


Veu.  1-10.  COMMENTARY    OX    ECCLESIASTES.  Ll7 

"  To  Him  all  time,  wftli  its  long  rolling  j'ears, 
Burdened  with  human  hopes  and  human  fears, 
Though  to  our  eyee  a  stream  of  ceaseless  flow, 
Is  but  a  drop  in  his  eternal  noio ; — 
A  grain  of  sand  upon  the  ocean's  shore  ; — 
A  moment's  interlude  amid  that  ocean's  roar." 

W.  J.  Young. 

V.  Conjugal  life  should  be  a  happy  life.  "Live  joy- 
fully with  the  wife  whom  thou  lovest  all  the  days  of  the 
life  of  thy  vanity."  There  are  many  unhappy  marriages  ; 
but  it  is  not  the  fault  of  the  institution,  but  of  the  heart. 
Marriage  should  always  be  the  offspring  of  affection  and 
virtue.  When  it  is,  social  life  is  sweet  and  joyous.  In 
families  virtuous  affections  are  planted  that  grow  and  live 
for  ever.  Here  they  bring  forth  their  first  fruits  of  social 
enjoyment. 

These  affections  expand  gradually,  and  lead  to  patriot- 
ism and  philanthropy,  and  the  world  is  blessed  with  deeds 
of  kindness.  In  the  family,  industry  and  economy  move 
hand  in  hand.  Here  education  receives  its  first  impulse. 
Parents  only  love  their  children  so  well  as  to  take  great 
pains  in  securing  for  them  a  good  education.  Collections 
of  families  support  schools  and  colleges.  The  state  takes 
an  interest  in  education,  because  it  would  consult  the  de- 
sires and  longings  of  parental  hearts.  The  family  is  es- 
pecially the  foundation  of  religious  instruction.  Who 
would  obtain  the  highest  advantages  of  religious  know- 
ledge and  hope,  did  not  a  mother's  lips  and  a  father's 
counsels  impart  the  first  principles?  Civil  government, 
too,  would  become  a  prey  to  anarchy  and  tumult,  did  not 
the  sweet  influences  of  home  first  bind  the  heart  to  filial 
obedience  1  Let  the  married,  the  parents,  the  children, 
be  aware  of  their  high  vantage  ground  for  happiness  and 
virtue. 

28 


218  COMMENTARY   ON   ECCLESIASTES.  Chap.  IX 


Analysis.   Verses  11-18. 

Solomon  is  still  inquiring,  what  advantage  has  this  life  without  an- 
other? .,  This  will  help  us  to  analyze  and  explain  these  verses. 
Verses  11-12.  Temporary  advantages  do  not  always  prove  a  gain,  and 

promised  good  often  leads  into  a  snare. 
13-18.  Individual  influence  is  great  in  its  results,  but  the  principal  ben- 
efit is  often  to  others,  and  not  to  the  person  exerting  it ;   and  the 
injury  done  by  one  sinner  is  great. 

EXPOSITION. 

11.  ^  I  returned,  and  saw  under  the  sun,  that  the  race  is  not 
to  the  swift,  nor  the  battle  to  the  strong,  neither  yet  bread  to  the 
wise,  7ior  yet  riches  to  men  of  understanding,  nor  yet  favour  t& 
men  of  skill ;  but  time  and  chance  hapjieneth  to  them  all. 

This  verse  is  not  in  opposition  to  verse  tenth.  That  is 
designed  to  stimulate  the  sluggish ; — this  to  curb  the  too 
sanguine,  and  cause  them  to  look  beyond  the  mere  instru- 
ment, to  God  for  success.  The  racer  may  stumble,  foi 
"  it  is  not  in  man  that  walketh  to  direct  his  steps."  The 
fortunes  of  war  may  take  an  unexpected  turn,  for  "  the 
Lord  can  save  by  many  or  by  few."  The  best  laid 
plans  for  securing  wealth  may  fail,  for  "  riches  take  ti) 
themselves  wings."  And  the  gifted  may  be  (as  we  term 
it)  the  most  unfortunate  of  men.  Asahel  was  swift,  but 
felt  the  steel  of  Abner.  Goliath  was  strong,  but  the  strip- 
ling boy  felled  him.  Ahithophel  was  wise,  but  Hushai 
supplanted  him,  and  he  died  as  a  fool. 

"  Time  and  chance  happeneth  to  all."  In  the  usual 
acceptation  of  the  word,  there  is  no  "  chance."  Every 
thing  is  ordered  of  God,  from  the  death  of  an  insect  to 
the  submerging  of  a  world.  There  are  critical  moments 
in  every  one's  history ;  and  what  seems  casual  to  us  is  in 
the  hand  of  God,  (ver.  1)  ordered  by  Providence.  The 
bow  drawn  at  a  venture,  sped  its  way  as  God  would  have 
it  to  the  joints  of  Ahab's  harness.     If  king  Ahasuerus 


\ 

Ver.  12-14.  COMMENTAEY    ON    ECCLESIASTES.  219 

chanced  to  be  wakeful,  as  we  say,  God  ordered  his  sleep- 
lessness, that  the  train  might  be  laid  for  saving  the  Jews 
from  being  slaughtered  by  their  enemies.  In  spiritual 
things,  the  race  is  to  him  that  runs  in  God's  strength. 
The  battle  is  to  him  that  fights  under  the  panoply  of 
Heaven.  Riches  above  all  price  are  to  him  that  is  poor 
in  spirit.  And  the  favour  of  God  is  to  the  humble  and 
prayerful. 

12.  For  man  also  hnoweth  not  Ms  time :  as  the  fishes  that  are 
taken  in  an  evil  net,  and  as  the  birds  that  are  caught  in  the 
snare  ;  so  are  the  sons  of  men  snared  in  an  evil  time,  when  it 
falleth  suddenly  upon  them. 

Poor  man  is  often  entrapped  by  his  own  devices,  and 
by  the  wiles  of  Satan.  There  is  an  opportunity  of  es- 
caping, but  he  is  ignorant  of  it.  Sometimes,  alas,  he  is 
wilfully  ignorant.  Man's  eternal  ruin  is  often,  very 
often,  the  fruit  of  his  neglecting  his  time.  He  is  unwill- 
ing to  do  with  his  might  what  his  hands  find  to  do,  (ver. 
10.)  Jesus  says  of  the  day  of  wrath :  "  As  a  snare  shall 
it  come  upon  all  them  that  dwell  on  the  face  of  the  whole 
earth." — (Luke  xxi.  35.) 

It  shall  come  suddenly  at  last.  Then  the  race,  which 
seems  now  to  be  to  the  swift,  and  the  battle  which  now 
seems  to  be  to  the  strong,  will  be  to  those  whom  the 
world  pronounces  lame  and  weak.  Human  estimates 
of  future  success  are  often  greatly  at  fault.  The  man 
who  succeeds  for  this  life  is  often  a  great  loser  in  the  end. 
Could  we  unveil  the  world  of  spirits,  we  should  learn  not 
to  envy  some  that  we  now  think  prosperous. 

13.  \  This  ivisdom  have  I  seen  also  under  the  sun,  and  it 
seemed  great  unto  me  : 

14.  There  ivas  a  little  city,  and  few  men  within  it :  and  there 
came  a  great  king  against  it,  and  besieged  it,  and  built  great  bul- 
warks against  it : 


220  COMMENTARY   ON   ECCLESIASTES.  Chap.  IX. 

15.  Now  there  was  found  in  it  a  poor  tvise  man,  and  he  hy 
his  wisdom  delivered  the  city  ;  yet  no  man  remembered  that  same 
poor  man. 

16.  Then  said  /,  Wisdom  is  better  than  strength :  neverthe- 
less, the  poor  maris  wisdom  is  despised,  and  his  words  are  not 
heard. 

An  incident  or  fact  is  here  related  that  came  under  Sol- 
omon's notice.  A  poor  wise  man  was  successful  in  de- 
livering a  small  city  from  a  great  army.  He  was  success- 
ful for  others,  and  procured  their  temporal  salvation,  but 
failed  to  secure  the  meed  of  honour  due  to  him.  This 
was  another  illustration  of  Solomon's  theme.  What 
profit  had  this  man  of  all  his  wisdom  and  success  1  He 
was  forgotten  !  His  wisdom  was  not  profitless  for  others 
and  for  this  world,  but  it  seemed  profitless  for  himself. 
He  deserved  a  reward  froin  men.  But  in  this  life  he 
failed  of  a  reward. 

An  incident  was  fresh  in  the  recollection  of  Solomon 
somewhat  similar  to  this;  but  a  woman,  and  not  a  man, 
was  the  deliverer.  Joab  besieged  the  city  of  Abel,  where 
the  insurgent  Sheba  had  taken  refuge,  and  a  woman  cast 
the  head  of  the  rebel  over  the  wall  to  Joab,  which  caused 
him  to  draw  off  his  forces.  2  Sam.  xx.  16-22.  Livy  tells  us 
how  Archimedes  saved  the  city  of  Syracuse  by  his  engines. 

Hitzig  argues  that  this  Book  of  Ecclesiastes  was  written 
about  two  hundred  years  before  Christ  came,  because  the 
'little  town  of  Dora  was  besieged  by  Antiochus  the  Great 
of  Syria,  unsuccessfully,  218  years  B.  C.  But  it  would 
be  folly  to  pretend  that  any  particular  event  recorded  in 
profane  history  is  the  event  referred  to.  Much  more 
would  it  be  folly  to  suppose  that  this  book  was  not  written 
by  Solomon,  because  similar  cases  occurred  after  his  time. 

17.  The  words  of  wise  men  are  heard  in  quiet  more  than  the 
cry  of  him  that  ruleth  among  fools. 


Ter.  18.  COMMENTARY   ON   ECCLESIASTES.  221 

This  verse  does  not  contradict  the  former  narrative. 
The  wise  man's  words  were  heard,  and  as  a  consequence 
the  city  was  dehvered ;  though  he  was  ungratefully  for- 
gotten afterward.  The  demagogue  may  be  popular  for  a 
time,  but  when  an  emergency  arises,  the  quiet  good  man 
will  get  the  ear  of  the  sensible.  It  is  not  always  the  most 
eloquent  that  speaks  most  to  the  heart.  The  mother's 
quiet  lessons  of  truth  do  more  to  form  characters  than  the 
boisterous  ravings  of  the  demagogue.  Of  Jesus  it  was 
said,  "  He  shall  not  strive  nor  cry ;  neither  shall  any  man 
hear  his  voice  in  the  street."  In  this  and  the  next  verse, 
Solomon  reverts  as  it  would  seem  to  true  wisdom, — to 
piety. 

18,  Wisdom  is  better  than  weapons  of  war;  hut  one  sinner 
destroyeth  much  good. 

"  Knowledge  is  power,"  is  the  modern  proverb,  but  it 
is  Solomon's  old  proverb  recoined;  just  as  it  is  possible 
that  some  of  Solomon's  gold  of  Ophir  may  now  be  in  use 
in  a  form  different  from  that  in  which  Solomon  left  it. 
What  are  all  the  weapons  of  war  without  wisdom  to  use 
them  ?  "  One  sinner  destroyeth  much  good."  This  is  in 
contrast  with  the  good  done  by  the  wise  or  righteous  man 
before  mentioned. 

SUGGESTED   REMARKS. 

I.  Our  trust  must  he  in  God,  not  in  man.  The  race, 
the  victory,  success — are  not  always  to  the  swift,  the 
strong,  the  skilful.  God  gives  victory  and  success  where 
man  would  least  expect  it.  Who  would  have  imagined, 
as  he  stood  on  the  mountain  above,  gazing  upon  the  shep- 
herd boy  going  down  into  the  valley  with  sling  in  hand, 
unharnessed  and  unheralded ;  that  he  was  so  soon  to  sink 
his  missile  into  the  brain  of  Philistia's  proudest  champion, 
whose  huge  stature  and   sinewy  arm  struck   terror   into 


222  COMMENTARY   ON   ECCLESIASTES.  Chap.  IX. 

the  brave  hearts  of  Israel's  warriors  1  Who  would  have 
supposed  that  this  would  inaugurate  a  general  overthrow 
of  the  enemies  of  God's  people  ?  But  more  were  they 
that  fought  on  the  side  of  the  stripling  than  they  that 
fought  against  him.  God  was  for  him — God  was  with 
him — God  guided  the  smooth  stone  in  its  path  through 
the  yielding  air  till  it  reached  the  seat  of  life.  "  There  is 
no  king  saved  by  the  multitude  of  an  host :  a  mighty  man 
is  not  delivered  by  much  strength."  If  God  is  on  our  side 
we  need  not  fear.  The  ruler's  capacity, — the  chieftain's 
bravery  and  strategy, — the  number  of  the  battalions, — the 
enthusiasm  of  the  troops, — abundant  resources ; — all  fail 
till  God  smiles  upon  the  enterprise.  When  he  favours, 
"  one  shall  chase  a  thousand,  and  two  put  ten  thousand  to 
flight."  As  chariots  and  horsemen  invisible  were  round 
about  EHsha,  so  God's  unseen  hosts  encamp  around  those 
who  pray  and  trust  in  God.  May  he  ever  vindicate  the 
nght. 

II,  There  is  a  perfect  cont?^ast  between  the  evil  influence 
of  the  sinner  and  the  good  influence  of  the  righteous  ma?i. 
The  accountability  of  influence  !  Who  can  estimate  it  1 
We  forget  our  individual  responsibility  in  the  mass  of 
actors  with  whom  we  are  associated.  We  suppose  our- 
selves only  moving  with  the  current,  but  we  are  also  draw- 
ing others  in  our  wake.  If  our  conduct  is  evil,  especially 
do  we  lead  others,  for  it  is  more  congenial  to  the  depraved 
heart  of  man  to  follow  evil  than  good.  Parental  neglect 
is  felt  in  the  family,  extends  to  the  neighbourhood,  and  the 
whole  community  is  infected  by  the  lawless  conduct  of 
some  leading  spirit.  What  anguish  is  introduced  into  the 
family  circle,  where  the  proud  mother  once  looked  u))on 
her  sweet  and  innocent  babes,  when,  as  years  roll  by,  a 
son  becomes  an  inebriate,  or  a  beloved  daughter  falls  a 


Ver.  11-18.  COMMENTARY   ON    ECCLESIASTES.  223 

'prey  to  the  seductions  of  some  heartless  seducer !  The 
tears  that  come  gushing  from  eyes  full  of  parental  love, 
can  never  blot  out  the  deep  disgrace.  Noi  can  the  burn- 
ing tears  of  the  penitent  restore  the  good,  that,  like  a  costly 
vase,  has  been  broken  and  scattered.  The  good  destroyed 
by  one  sinner  cannot  be  conceived  of  till  in  eternity  we 
see  what  a  weight  of  glory  has  been  vilely  spurned,  and 
what  a  weight  of  misery  has  been  incurred  by  sin ! 

The  wretch  who  would  purposely  introduce  a  fatal  dis- 
ease into  a  city  would  be  worthy  of  deep  detestation.  But 
the  evil  would  be  but  temporal.  Could  a  single  person 
mar  the  beauty  of  the  whole  earth,  and  cause  the  breath 
of  the  Sirocco  to  sweep  away  its  teeming  multitudes,  still 
the  evil  would  be  but  temporal.  But  the  sinner  tempts 
his  neighbour  into  perdition — eternal  destruction  !  Per- 
sons in  positions  of  influence  are  capable  of  wielding  a 
power  for  evil  wide  as  the  world  and  lasting  as  eternity. 
On  the  sacred  page  we  find  the  name  of  Jeroboam  the 
son  of  Nebat,  as  one  who  made  a  whole  nation  sin.  We 
read  there  of  Hymeneus  and  Philetus,  whose  word  did  eat 
as  a  canker,  and  they  overthrew  the  faith  of  some  of  their 
contemporaries.  Achan,  by  the  sin  of  theft,  caused  Israel 
to  turn  their  backs  and  flee  from  their  enemies,  many  fall- 
ing down  slain.  Such  were  wandering  stars,  blighting  the 
earth  with  their  baleful  influence. 

But  if  we  travel  up  the  stream  of  time  to  the  first  man, 
we  see  a  moral  leprosy  emanating  from  him  that  has  filled 
the  whole  world  with  mourning  and  woe !  Adam,  by  his 
own  act  of  disobedience,  brought  terror,  tears,  pain,  and 
death  upon  all  his  posterity.  By  sin  he  bridged  the  gulf 
which  separated  earth  from  hell,  and  made  a  passage  for 
man  to  the  abode  prepared  for  devils.  One  sinner  did 
aU  this  ! 

But  it  is  not  a  few  notorious  sinners  only  that  destroy 


224  COMMENTARY   OX   ECCLESIASTES.  Chap.  IX. 

much  good;  but  every  sinner  does  so.  It  is  not  merely  the 
renowned  and  the  talented, — the  Adams,  the  Jeroboams,  and 
the  Byrons;  but  every  one  who  influences  his  companion, 
or  neglects  the  salvation  of  his  own  soul ; — that  does  infi- 
nite mischief.  Sinner,  turn,  before  the  ruin  is  irretrieva- 
ble ! 

On  the  other  hand,  one  good  man  promotes  and  accom- 
phshes  much  good.  The  "  poor  wise  man  "  delivered  the 
city.  Many  have  been  the  noble  deliverers  of  mankind. 
Noah  did  not  save  the  whole  race,  but  he  saved  those  who 
repeopled  the  world.  Joseph  saved  his  father's  family, 
and  this  resulted  in  the  salvation  of  a  nation,  and  of  the 
church  of  God.  Esther  was  raised  up  to  save  her  people. 
What  an  influence  for  good  has  been  exerted  by  Paul,  and 
Luther,  and  Calvin,  and  Wesley !  In  the  political  world 
Cromwell  wrought  a  great  deliverance,  and  saved  England. 
Public  opinion  has  been  various  and  still  may  be,  as  to  his 
true  character.  But  he  was  one  of  those  men  that  have 
left  an  impress  upon  the  nation.  He  would  do  what  he 
deemed  his  duty,  should  the  heavens  fall.  And  religior 
and  freedom  drank  new  life  as  he  guarded  the  fountain. 

But  there  was  one  Man  whose  influence  for  good  will 
fill  all  heaven  with  rejoicing  for  countless  ages.  He  de- 
livered not  merely  a  city  but  a  world  from  destruction. 
Jesus  is  the  great  deliverer — the  Saviour  of  the  world. 
He  delivers  from  the  wrath  to  come.  But  alas,  he  too  is 
forgotten.  As  the  poor  man  who  delivered  the  city  was 
forsjotten,  so  he,  after  all  that  he  has  done  for  our  race,  is 
neglected  and  despised !  This  is  a  sad  commentary  on 
human  ingratitude. 

HI.  Power  is  generally  quiet  rather  than  noisy.  "  The 
words  of  wise  men  are  heard  in  quiet."  To  be  useful  we 
need  not  raise  a  dust  with  the  fury  of  Jehu.     Jesus  did 


Ter.  11-18.  COMMENTARY   OX   ECCLESIASTES.  225 

not  strive  nor  cry,  nor  lift  up  his  voice  in  the  street.  His 
teachings  were  earnest  but  quiet.  His  "  kingdom  cometh 
not  with  observation.''^  It  moulds  in  silence  the  heart  and 
its  affections.  It  was  not  the  strong  wind,  the  earthquake, 
nor  the  fird* which  called  back  the  prophet  Elijah  to  duty; 
for  the  Lord  was  not  in  these.  But  it  was  the  "  still  small 
voice,"  sv/eeter  than  an  angel's  lute,  that  drew  his  heart 
It  is  so  in  nature,  where  God  works  out  his  glorious  prob- 
lems. The  noiseless  sun-beam, — the  silent  shower, — call 
out  all  the  glories  of  the  summer  landscape.  How  silent 
is  that  power  of  attraction,  by  which  the  planetary  worlds 
are  drawn  together,  and  forced  onward ;  thus  securing  a 
regular  and  perfect  revolution  around  their  common  centre ! 
So  in  domestic  and  social  hfe.  The  quiet  power  of  a 
mother  is  felt  long  after  she  sleeps  in  death.  Her  whis- 
pered prayers  are  not  forgotten.  Her  words  of  love  and 
truth  on  the  quiet  Sabbath  evening,  have  sunk  into  the 
mellow  soil  of  the  infant  "heart,  to  bring  forth  their  fruits 
when  the  temples  of  that  infant  shall  be  white  with  the 
frosts  of  four-score  winters.  The  Sabbath-school  teacher 
will  find  at  last,  that  his  quiet  labours  in  his  humble  sphere 
have  yielded  a  rich  harvest.  Go  on,  parents  and  teachers, 
and  in  your  silent  way  sow  seeds  of  truth.  The  bread 
cast  upon  the  waters  shall  be  found  after  many  days.  Your 
beloved  children  and  pupils  may  greet  you  with  smiles  of 
ineffable  joy  on  the  mount  above,  and  pronounce  you  the 
instruments  of  their  salvation.  Be  not  discouraged, — a 
glorious  reward  is  before  you. 

29 


226  COMMENTARY   ON   ECCLESIASTES.  Chap.  X. 


CHAPTER    X. 


CONTENTS. 


This  chapter  treats  principally  of  government,  and  shows  the  imperfec- 
tions and  uncertainties  connected  with  human  ffovernments,  and  gives  whole- 
some directions  on  questions  connected  therewith.  This  subject  naturally 
falls  in  with  the  main  theme — the  question  of  earthly  advantage. 

Analysis.  Ver.  1-9. 

Verses  1-3.  Wisdom,  though  of  great  value,  is  not  so  complete  in  this 
life  as  to  insure  a  reputation  free  from  blame. 

4.  Loyalty  is  inculcated. 

5-7.  Through  want  of  discrimination  or  wisdom,  rulers  often  err  in  their 
appointments  to  office.  (Hence  we  are  not  to  seek  in  courts  or 
among  rulers  the  profit  for  which  Solomon  was  inquiring. ) 

8,  9.  Attempts  at  revolution  are  attended  with  great  danger. 

EXPOSITION. 

1.  Dead  flies  cause  the  ointment  of  the  apothecary  to  send 
forth  a  stinking  savour  ;  so  doth  a  little  folly  him  that  is  in  rep- 
utation for  wisdom  and  honour. 

Prof.  Stuart  supposes  that  no  comparison  is  here  in- 
tended between  the  first  part  of  the  verse  and  the  last  part, 
but  that  they  are  both  separate  illustrations  of  the  preced- 
ing verse,  "  One  sinner  destroyeth  much  good."  Dead 
flies  destroy  the  perfume,  and  a  little  folly  destroys  the 
wisdom  of  the  wise,  as  one  sinner  destroys  good. 

But  our  translation  gives  a  beautiful  illustration,  which 
the  original  implies,  though  it  does  not  present  it  in  the 
form  of  a  comparison  as  the  translation  does. 

There  are  but  few  characters  of  such  complete  symme- 
try in  virtue,  that  all  "  folly  "  is  excluded.  There  is  now 
and   then   a   Joseph,  a   Daniel,  or  a  Washington;  who 


Ver.  2.  COMMENTARY    ON    ECCLESIASTES.  227 

though  not  perfect  is  a  beautiful  model  of  a  virtuous  man. 
But  the  most  of  good  men  have  some  "dead  flies  "  of  folly 
in  their  characters,  which  injure  the  aroma  of  their  virtu- 
ous deeds.  In  vii.  1,  we  are  taught  that  a  good  name  is 
better  than  precious  ointment.  Here  we  are  taught  that 
this  good  name  may  be  injured  by  small  indiscretions,  so 
that  the  savour  of  it  is  lost,  and  becomes  offensive.  "  Dead 
flies  "  in  the  plural,  is  followed  by  a  singular  verb  in  the 
original.  But  this  is  not  strange,  for  the  "  dead  flies  "  are 
considered  as  a  mass  of  oflTensive  material  in  the  vessel  of 
perfume. 

2.  A  wise  man's  heart  is  at  his  right  hand  ;  hut  afooVs  heart 
is  at  his  left. 

If  this  language  is  to  be  understood  literally,  we  are  all 
fools,  for  those  who  understand  the  position  of  the  parts 
of  the  human  body,  know,  that  the  heart  is  at  the  left 
rather  than  the  right  side.  But  the  meaning  is  figurative, 
like  that  in  the  second  chapter  and  fourteenth  verse.  "  The 
wise  man's  eyes  are  in  his  head." 

The  "  right  hand  "  imphes  skill  and  promptitude.  The 
word  dexterity  is  from  the  Latin  dexter  or  right  hand. 
The  heart  is  used  sometimes  for  the  intellect, — sometimes 
for  the  passions.  In  the  next  verse  it  is  translated  wisdom. 
The  meaning,  then,  seems  to  be,  the  wisdom  of  the  ivise 
man  is  at  hand,  i.  e.,  ready  to  be  used.  In  emergencies 
he  has  presence  of  mind.  But  fools  neglect  their  oppor- 
tunities. The  Chaldee  paraphrast  (as  quoted  by  Bishop 
Patrick)  says,  "  The  heart  of  the  wise,  inclines  to  the 
law  of  God,  which  was  given  from  God's  right  hand ;  the 
fool's  to  silver  and  gold,  which  are  the  gifts  of  the  left.'' 
But  this  is  fanciful.  Jacob's  heart  was  at  his  right  hand, 
when  preparing  to  meet  his  brothe**  Esau.  He  did  not 
get   into  a   flurry,  into   confusion.     He   went  to   God  in 


228  COMMENTARY   ON   ECCLESIASTES.  Chap.  X 

prayer,  and  then  prepared  his  presents,  and  skilfully 
arranged  his  procession.  The  result  was,  that  his  brother 
was  pacified.  Paul's  heart  was  at  his  right  hand,  when 
arrayed  before  his  enemies  he  cried,  "  I  am  a  Pharisee,"  &c. 
This  caused  dissension  among  his  opposers,  and  he  was 
thereby  delivered.  That  man's  heart  is  at  his  right  hand 
that  asks  wisdom  from  God. 

3.  Yea  also,  when  he  that  is  a  fool  ivalketh  hy  the  ivay,  hia 
wisdom  faileth  him,  and  he  saith  to  every  one  that  he  is  a  fool. 

The  fool's  heart  faileth  him  by  the  way.  His  conduct 
shows  what  his  mind  is.  His  thoughts  are  transparent,  so 
that  every  one  can  read  his  character.  Professor  Stuart 
translates  it — "  he  saith  of  every  one :  He  is  a  fool." 
"  He  deems  himself  to  be  wise,  and  every  one  else  to  be  a 
fool."  Which  is  the  proper  meaning  may  be  somewhat 
difficult  to  ascertain.  Both  seem  suitable  to  the  case  in 
hand. 

4.  If  the  spirit  of  the  ruler  rise  up  against  thee,  leave  not  thy 
place  ;  for  yielding  pacifieth  great  offences. 

In  the  courts  of  princes  men  are  often  in  danger  from 
the  hasty  spirit  of  the  ruler.  With  cause  or  without  cause, 
the  ruler  may  take  offence.  But  still  it  is  the  duty  of 
officers  to  maintain  their  loyalty,  "  not  only  to  the  good 
and  gentle,  but  also  to  the  fro  ward." 

Leave  not  thy  place,  i.  e.,  to  oppose  his  authority,  or  to 
get  rid  of  duty.  You  may  resign,  and  ought  to  do  so  if 
the  moral  influence  of  a  resignation  will  do  good.  Or  if 
a  man's  own  reputation  would  suffer,  or  his  conscience  be 
violated  by  continuing  in  office,  let  him  resign  at  once 
though  he  should  suffer  loss  thereby.  But  be  of  a  yield- 
ing disposition,  and  the  king's  wrath  will  abate.  "  A  soft 
answer  turneth  away  wrath ;  but  grievous  words  stir  up 
.anger." 


Ver.  5-7.  COMMENTARY    ON    ECCLESIASTES.  229 

5.  There  is  an  evil  wldch  I  have  seen  under  the  su7i,  as  an 
error  which  pro ceedeth  from  the  ruler. 

6.  Folly  is  set  in  great  dignity,  and  the  rich  sit  in  loiv  place. 

7.  I  have  seen  servants  upon  horses,  and  princes  walking  as 
servarlts  upon  the  earth. 

One  cause  of  disloyalty,  is,  the  civil  and  military  ap- 
pointments of  improper  men,  by  the  rulers.  If  taken  from 
the  low  and  ignorant,  they  are  apt  to  be  unqualified,  but 
at  the  same  time  supercilious  and  overbearing.  It  is  true 
that  persons  taken  from  humble  life  have  sometimes  proved 
excellent  ministers  of  state.  From  obscure  families  good 
rulers  have  been  raised  up  to  do  a  good  work  for  God  and 
their  country.  Joseph  was  taken  from  humble  life  to  be 
the  prime  minister  of  Pharaoh.  David  was  a  shepherd 
boy,  and  became,  as  a  ruler,  a  man  after  God's  own  heart. 
Esther,  the  beautiful  and  accomplished  queen  of  Persia, 
who  was  brought  to  the  kingdom  at  the  proper  juncture, 
and  who  thereby  saved  her  nation  the  Jews  from  a  general 
slaughter,  was  previously  an  obscure  orphan.  But  "/o//^" 
should  not  be  "  set  in  dignity."  This  error  proceeds  from 
the  ruler  when  he  makes  bad  appointments.  Bridges 
says,  "  A  matter  of  much  evil  and  grief  is  the  capricious 
advancement  of  despicable  upstarts."  James  Monroe, 
when  President  of  the  United  States,  was  by  no  means  a 
brilliant  ruler.  But  he  displayed  great  wisdom  in  the  se- 
lection of  his  cabinet,  and  in  his  other  official  appointments, 
so  that  his  administration  was  one  of  the  best  and  most 
prosperous.  Great  interests  should  not  be  committed  to 
incompetent  persons,  or  to  persons  of  doubtful  honesty 
and  morality.  And  men  who  will  take  upon  them  impor- 
tant offices  in  church  or  state  without  being  qualified,  as- 
sume awful  responsibility.  And  there  is  often  too  little 
care  in  Republican  governments,  in  selecting  public  officers. 

The  word  "  rich,"  in  this  passage,  (ver.  6,)  may  be  ren- 


230  COMMENTARY    0^    ECCLESIASTES.  Chap.  X, 

dered  "  right,"  according  to  Gesenius.  It  is  contrasted 
with  *'  folly,"  or  foohsh.  "  Folly  is  set  in  great  dignity, 
and  the  right,  (the  qualified,  the"  deserving,)  sit  in  low 
place." 

Riding  on  horses,  was  a  mark  of  honour  or  of  office. 
Morde^ai  was  thus  honoured,  and  Haman  who  was  high 
in  office  was  made  his  servant  to  lead  his  horse.  See  also 
Jer.  xvii.  24,  25.  Jesus  (Ps.  xlv.)  "  rides  forth  prosper- 
ously,"— i.  e.,  as  a  prince  he  succeeds.  In  the  Revelation 
(vi.  2)  he  is  represented  as  riding  upon  a  white  horse, 
"  conquering  and  to  conquer."  Judges  and  other  rulers 
rode  upon  asses.  Judg.  v.  10;  x.  4;  xii.  14.  Hence  the 
expressiveness  of  Jesus'  riding  into  Jerusalem  upon  this 
kind  of  an  animal.  It  indicated  that  he  was  a  ruler,  a 
judge. 

8.  He  that  diggeth  a  pit  shall  fall  into  it;  and  whoso  breaketh 
an  hedge,  a  serpent  shall  bite  him. 

9.  Whoso  removeth  stones  shall  be  hurt  thereivith ;  and  he 
that  cleaveth  ivood  shall  be  endangered  thereby. 

Evil  shall  fall  upon  the  heads  of  those  who  devise  it  for 
others.  They  shall  be  caught  in  their  own  snare.  This 
has  reference  to  the  same  subject — government.  The 
crafty  designing  men  who  lay  snares  and  dig  pits  for  others, 
shall  be  caught  themselves.  The  fate  of  Absalom,  Ado- 
nijah,  and  Sheba,  were  fresh  in  Solomon's  recollection. 
The  same  truth  is  illustrated  in  the  histories  of  Haman 
and  the  accusers  of  Daniel.  They  dug  their  own  pit. 
Many  a  crafty  politician  has  done  the  same.  "  Whoso 
hreaketh  a  hedge" — the  hedge  of  civil  government, — "  a 
Gerpent  shall  bite  him ;" — he  shall  be  assailed  where  he 
least  expected  it.  It  is  dangerous  to  pull  down  old  walls 
or  break  hedges,  lest  serpents  bite  us.  So  it  is  dangerous 
to  attempt  to  take  away  the  wall  of  law  and  government 
or  seek  a  revolution.     The   removal  of  stones,  seems  to 


Veb.  1-9.  COMMENTARY    ON    ECCLESIASTES.  231 

refer  to  the  stones  which  marked  boundaries,  and  the 
cleaving  of  wood  may  also  refer  to  the  same,  as  both  stone 
and  wood  are  employed  to  mark  lines  and  corners  as  the 
boundaries  of  land.  It  is  dangerous  to  attempt  a  revolu- 
tion. "  What  profit "  in  such  an  attempt  ?  The  question 
of  the  treatise  remains  unsolved. 

SUGGESTED    REMARKS. 

I.  Folly,  however  little,  stains  the  character  of  the  other- 
wise good  man.  Indeed  the  better  a  man's  general  char- 
acter, the  more  conspicuous  his  defects,  and  the  more 
painful  are  they  to  others. 

Dead  flies  would  hardly  be  noticed  in  the  squalid  huts 
of  the  lazaroni,  or  in  a  neglected  vessel.  But  when  you 
open  a  box  of  incense,  hoping  to  inhale  its  sweet  perfume, 
and  are  greeted  with  the  odour  of  dead  flies,  you  are 
vexed  and  disappointed.  Lord  Bacon  says,  "  In  a  pure 
diamond,  of  great  lustre,  the  very  least  speck  or  smallest 
cloud  strikes  the  eye,  and  affects  it  with  a  kind  of  trouble ; 
which  in  a  grosser  stone  would  scarce  be  observed."  We 
feel  almost  distressed  when  we  look  upon  a  piece  of  statu- 
ary exquisitely  carved,  but  with  a  little  piece  knocked  off  by 
the  hand  of  some  Vandal.  We  could  almost  weep  to  see  a 
finished  life-like  painting  of  a  dear  friend,  defaced  with  a  sin- 
gle spot  of  ink.  In  a  piece  of  statuary  less  complete,  or  in  a 
painting  less  beautiful  and  less  dear  to  us,  the  defect  would 
not  so  annoy  us.  In  a  piece  of  music  of  delightful  melody, 
a  single  discordant  note,  jars  more  harshly  on  the  ear  than 
if  the  other  notes  were  less  harmonious.  So  in  a  virtu- 
ous life,  admired  by  all,  a  blemish  is  more  to  be  regretted 
than  when  found  in  a  character  less  pure.  To  read  of 
the  sins  of  David,  or  the  errors  of  Abraham,  fills  us  with 
far  more  regret  than  to  read  of  the  sins  and  errors  of  less 
virtuous  men.     Let  a  man  of  high  attainments  in  piety 


232  COMMENTAKY   ON   ECCLESIASTES.  Chap.  X. 

and  knowledge,  be  suddenly  overcome  with  anger,  and 
say  harsh  and  petulant  words ;  and  you  regret  it  far  more 
than  when  you  hear  such  words  from  one  whose  general 
character  corresponds.  Good  men  should,  therefore,  be 
doubly  on  their  guard,  lest  they  bring  a  greater  reproach 
upon  religion  than  less  virtuous  men  can  do.  Let  us  all 
seek  grace  to  enable  us  to  show  forth  the  excellency  of 
our  holy  religion,  in  the  presence  of  a  gainsaying  world. 
And  when  life  ends — when  the  box  is  broken,  may  the 
savour  of  our  good  works  be  like  that  of  Mary's  ointment 
poured  upon  the  head  of  Jesus. 

II.  We  learn  the  danger  of  removing  the  old  landmarks 
of  government. 

Civil  government  is  an  ordinance  of  God.  It  is  only 
when  the  yoke  of  oppression  is  beyond  endurance  that  a 
revolution  is  justifiable.  So  fearful  are  the  consequences 
of  attempts  at  revolution  when  these  attempts  prove  abor- 
tive ;  and  so  vast  the  sacrifice  of  human  life,  even  when 
successful,  that  reformers  would  do  well  to  pause  before 
they  attempt  to  remove  the  old  landmarks.  What  though 
"  the  spirit  of  the  ruler  rise  up  against  thee."  What 
though  "  folly  is  set  in  great  dignity,  and  the  rich  sit  in  a 
low  place."  What  though  the  low  and  unworthy  are  ex- 
alted, and  the  best  men  degraded ;  time  and  constitutional 
effort  may  work  a  change.  It  is  better  to  suffer  many 
wrongs  than  involve  a  whole  kingdom  in  bloodshed  and 
ruin.  But  a  revolution  attempted  when  there  are  no 
wrongs  to  be  redressed,  when  the  government  is  paternal, 
guarding  the  rights  and  liberties  of  the  people,  is  a  wick- 
edness, the  enormity  of  which  cannot  be  estimated.  And 
ruin  falls  upon  the  heads  of  those  who  undertake  it.  The 
pit  is  dug  for  subverting  the  government,  but  he  that  digs  it 
is  the  first  to  fall  into  it»     He  breaks  the  hedge  of  defence. 


Veu.  1-10.  COMMENTARY    ON    ECCLESIASTES.  233 

and  a  serpent  bites  him.  He  "  removeth  stones,"  the  old 
landmarks  of  government,  and  is  "hurt  thereby."  He 
"  cleaveth  wood,"  separateth  the  people  into  different  con- 
federacies, and  endangereth  his  own  life.  The  violent 
man,  the  intriguer,  shall  fall  into  his  own  pit — be  bitten 
by  the  serpent  that  his  own  hand  uncovers — be  hurt  by 
the  very  laws  which  he  would  roll  away,  for,  like  the  pon- 
derous rock,  they  fall  and  crush  him — be  cut  asunder  by 
the  very  weapon  by  which  he  would  divide  and  destroy 
his  country. 

Absalom  laid  a  scheme  (dug  a  pit)  for  the  destruction 
of  his  father,  and  the  seizing  of  Jerusalem.  His  violent 
dealings  came  down  upon  his  own  pate. 

Adonijah  perished  miserably  after  having  undertaken  to 
seize  the  reins  of  government.  Sheba  sought  to  divide 
the  government,  and  was  destroyed.  These  things  were 
fresh  in  the  recollection  of  Solomon.  Thus  secret  con- 
spiracies against  the  government,  and  violent  efforts  to  re- 
move the  old  landmarks,  may  recoil  with  a  fearful  blow 
upon  the  perpetrators.  If  men  in  their  self-delusion, 
through  lust  for  power,  break  the  "  hedge"  of  law,  and 
assail  their  government,  they  will  receive  the  terrible 
fangs  of  the  serpent  that  lies  coiled  beneath.  The  axe 
which  is  used  to  cut  down  the  tree  of  liberty,  which 
spreads  out  its  fair  branches  of  protection  over  our  homes 
and  social  institutions,  has  a  keen  edge  for  the  perpetra- 
tor. "  The  battle-axe"  may  sever  its  noble  trunk,  and 
cleave  it  asunder,  but  he  who  handles  it  will  in  turn  be 
severed  by  the  axe  of  justice. 

Those  also  that  plot  against  the  church  of  God,  and 
take  away  the  old  landmarks,  introducing  novel  doctrines 
and  unscriptural  practices,  may  well  tremble  for  them- 
selves. The  pit  is  ready — the  old  serpent  who  counsels 
them  will  sting  their  souls  for  ever-^the  axe  of  divine  jus- 

30 


234  COMMENTAR"i    ON   ECCLESIASTES.  Chap.  X 

tice  will  cut  them  asunder,  and  their  portion  will  be  ap- 
pointed "with  the  hypocrites:  there  shall  be  weeping 
and  gnashing  of  teeth." 


Analysis.  Verses  10-20. 

Verse  10.  If  we  would  be  successful^  we  must  be  wise  in  the  means 
used,  as  well  as  industrious,  and  disarm  opposition.  (This  is  espe- 
cially so  in  matters  of  government. ) 

11-14.  Let  us  not  entrust  matters  to  those  that  are  likely  to  betray  us. 

15.  Nor  to  the  ignorant  and  inexperienced. 

16,  17.»Inexperienced  and  intemperate  rulers  are  contrasted  with  the  ex- 

perienced and  temperate. 

18.  A  government  (compared  to  a  house)  falls  to  ruins  by  inattention  on 
the  part  of  rulers. 

19.  Feasting  and  wine  may  make  rulers  merry ;  but  a  nation  needs  some- 
thing better  than  merry  rulers ; — it  needs  money,  resources. 

20.  Disloyalty  should  not  exist  even  in  thought. 

EXPOSITION. 

10.  If  the  iron  he  hlunt^  and  he  do  not  whet  the  edge,  then  must 

he  put  to  more  strength :  hut  wisdom  is  profitahle  to  direct. 

Professor  Stuart  translates  the  tenth  verse  thus :  "  If 
one  has  dulled  the  iron,  and  there  is  no  edge,  he  swings 
(it),  that  he  may  increase  the  force ;  an  advantage  is  the 
dexterous  use  of  wisdom."  He  argues  that  "the  dex- 
terity in  the  case  of  a  tool  that  is  dulled,  consists  in  so 
swinging  it  and  increasing  its  force,  as  still  to  make  it  cut;" 
and  not  as  in  our  translation,  in  whetting  the  edge.  He 
says  that  "  the  notion  of  polishing  or  sharpening  has  no 
etymological  ground  of  support."  However  one  of  the 
definitions  of  the  Hebrew  word  (translated  ivhet)  in  Kal 
is,  to  become  small  or  be  diminished.  In  Pilpel  therefore, 
where  the  word  is  found  in  the  original,  it  may  well  be 


VnR.  11.  COMMENTARY    ON    ECCLESIASTES.  235 

translated  sharpen,  for  diminishing  the  edge  is  sharpening 
the  tool.  This  too  is  plain  common  sense.  Much  of  the 
mechanic's  success  is  in  keeping  his  tools  in  order.  So  in 
correcting  abuses  in  government,  the  means  are  to  be 
wisely  chosen  as  well  as  skilfully  applied.  The  cleaving 
of  wood,  mentioned  in  verse  9,  suggested  this  remark.  So 
the  biting  of  the  serpent,  mentioned  in  verse  8,  suggested 
the  next  verse.  The  serpent  must  be  charmed,  if  you 
would  prevent  its  biting.  Grind  your  axe  if  you  would 
escape  the  danger  of  giving  too  powerful  blows, — and 
charm  the  serpent  if  you  would  prevent  its  bite.  So  in- 
correcting  abuses  in  the  government,  act  cautiously,  and 
skilfully,  and  wisely,  or  you  endanger  yourself. 

11.  Surely  the  serjperit  will  bite  without  enchantment ;  and  a 
babbler  is  no  better. 

The  serpent  will  bite  without  enchantment,  i.  e.,  unless 
enchanted.  The  charming  of  serpents  is  a  great  feat  for 
modern  jugglers,  as  it  was  among  the  ancients. 

In  Psalm  Iviii.  4,  5,  wicked  rulers  are  compared  to  ser- 
pents and  adders  that  will  not  be  charmed.  God  says  to 
the  Jews,  (Jer.  viii.  17,)  "  I  will  send  serpents,  cockatrices, 
among  you,  which  will  not  be  charmed,  and  they  shall 
bite  you,  saith  the  Lord."  In  verses  8,  9,  Solomon  had 
shown  the  danger  of  violently  changing  the  government. 
Here  he  teaches  that  if  a  change  is  needed,  it  must  be 
attempted  judiciously.  Prepare  your  instrument,  and 
charm  your  enemy,  thus  disarming  him  of  his  power  to 
harm  you.  Lord  Bacon  says,  "A  wise  election  of  means 
is  more  efficacious  in  accomplishing  one's  purpose,  than 
any  enforcement  or  accumulation  of  endeavours."  "A 
lame  man  in  the  way,"  says  another,  "  will  out-run  a  foot- 
boy  out  of  it."  Especially  is  it  necessary  to  be  careful 
as  to  whom  secrets  are  entrusted.     If  you  have  plans  to 


236  COMMENTARY    OX    ECCLESIASTES.  Chap.  X. 

carry  out,  affecting  the  welfare  of  the  government,  do  not 
entrust  your  matters  to  babblers.  They  are  no  better  than 
serpents  untamed  or  not  enchanted.  All  kinds  of  beasts, 
and  even  "  serpents  have  been  tamed  of  mankind,"  says 
the  apostle  James,  "  but  the  tongue  can  no  man  tame." 
By  "  a  babbler," — literally  "  a  master  of  the  tongue," — 
we  may  understand  either  a  flatterer,  a  slanderer,  or  a  be- 
trayer of  secrets.  Governments  sometimes  necessarily 
have  secrets,  and  they  who  will  reveal  them  are  not  to  be 
entrusted  with  important  affairs. 

12.  The  words  of  a  ivise  mans  mouth  are  gracious  ;  hut  the 
lips  of  a  fool  will  swallow  up  himself. 

13.  Tlie  beginning  of  the  words  of  his  mouth  is  foolishness , 
and  the  end  of  his  talk  is  mischievous  madness. 

There  is  a  striking  contrast  here  presented.  The  wise 
man's  words  are  a  favour  even  to  others ; — the  fool's  lips 
are  an  injury  even  to  himself.  They  "  swallow  up  him- 
self." They  are  the  "  sepulchre  of  his  own  reputation." 
He  goes  from  bad  to  worse.  He  first  talks  foolishly  of 
treasure, — then  he  counsels  mischievously  and  madly. 

14.  A  fool  also  is  full  of  loords  :  a  man  cannot  tell  ivhat  shall 
he  ;  and  what  shall  he  after  him,  who  can  tell  him  ? 

He  is  full  of  words  as  to  what  he  will  do — full  of  boast- 
ing. He  tells  what  he  will  do  hereafter.  But  "  a  man 
cannot  tell  what  shall  be ;  and  what  shall  be  after  him, 
who  can  tell  him  1"  This  passage  corresponds  with  Jas. 
iv.  13-16:  "Go  to  now,  ye  that  say.  To-day  or  to- 
morrow we  will  go  into  such  a  city,  and  continue  there  a 
year,  and  buy,  and  sell,  and  get  gain  :  whereas  ye  know 
not  what  shall  be  on  the  morrow.  For  what  is  your  life  ? 
It  is  even  a  vapour,  that  appeareth  for  a  little  time,  and  then 
vanisheth  away.  For  that  ye  ought  to  say,  If  the  Lord 
will,  we  shall  live,  and  do  this,  or  that.     But  now  ye  re- 


Ver.  15-17.  COMMENTARY   ON   ECCLESIASTES.  237 

joice  in  your  boastings  :  all  such  rejoicing  is  evil."  Some 
think  that  the  last  clauses  of  the  verse  are  specimens 
of  the  fool's  talk ; — and  that  the  expressions,  "A  man  can- 
not tell  what  shall  be,"  and  "  what  shall  be  after  him,  who 
can  tell  him  ?"  are  adduced  as  his  common-place  and  inco- 
herent language.  But  why  should  that  language  in  the 
mouth  of  a  fool  be  considered  "  common-place  and  incohe- 
rent," which  is  considered  quite  wise  in  the  mouth  of  Solo- 
mon himself?  Chap.  viii.  7  and  vi.  12,  is  almost  the  precise 
language  here  used.  No  doubt  the  language  is  used  con- 
cerning the  boaster.  With  all  his  boasting,  "  he  cannot 
tell  what  shall  be  ;  and  what  shall  be  after  him,  who  can 
tell  him  ?"  This  view  of  the  subject  seems  to  be  con- 
firmed by  the  next  verse,  as  expounded  (as  it  seems  to  be) 
by  the  apostle  James,  who  connects  boasting  of  going  to 
the  city,  with  not  knowing  what  will  be  on  the  morrow, 
just  as  they  are  connected  here. 

15.  Tlie  labour  of  the  foolish  tvearieth  every  one  of  them,  be- 
cause he  Tcnoiveth  not  how  to  go  to  the  city. 

So  far  from  saying  "  I  will  go  to  such  a  city,  and  buy, 
and  sell,  and  get  gain,"  the  fool  ought  to  be  humble ;  for 
he  knoweth  not  how  even  to  go  to  the  city,  much  less  to 
make  himself  prosperous  there. 

16.  ^  Wo  to  thee.,  0  land,  ivhen  thy  Mug  is  a  child,  and  thy 
jyrinces  eat  in  the  morning  ! 

17.  Blessed  art  thou,  0  land,  when  thy  Icing  is  the  son  of  no- 
hies,  and  thy  princes  eat  in  due  season,  for  strength,  and  not  for 
drunkenness  ! 

Here  is  a  contrast  between  inexperienced  and  intem- 
perate rulers  on  the  one  hand,  and  wise  and  temperate 
rulers  on  the  other.  Some  young  persons  have  ruled 
with  the  wisdom  of  mature  years.  And  some  older  rulers 
have  shown   themselves   to  be  mere   children  in  wisdom. 


Z6Q  COMMENTARY    ON    ECCLESIASTES.  Chap.  X. 

Rehoboam  acted  like  a  child,  though  forty-one  years  old 
when  he  came  to  the  throne.  His  son  Abijah  speaks  of 
him  as  having  been  "  young  and  tender-hearted  "  at  that 
time.  2  Chron.  xiii.  7.  Woe  to  the  land  whose  rulers 
have  the  inexperience  and  ignorance  of  children.  Also 
woe  to  the  land  whose  rulers  follow  pleasure  more  than 
the  business  of  their  high  vocation.  To  "  eat  in  the  morn- 
ing " — early,  was  a  mark  of  intemperance  among  the  an- 
cients. Intemperance,  ruinous  to  all  who  indulge  in  it,  is 
especially  dangerous  in  rulers.  "  It  is  not  for  kings,  O 
Lemuel,  it  is  not  for  kings  to  drink  wine,  nor  for  princes 
strong  drink ;  lest  they  drink,  and  forget  the  law,  and  per- 
vert the  judgment  of  any  of  the  afflicted."  Prov.  xxxi. 
4,  5.  By  "  due  season  "  we  are  to  understand,  a  suitable 
time.  "  Son  of  nobles  " — in  the  Septuagint  ufoc  shodepcou, 
— may  mean  persons  skilled  in  civil  liberty  or  who  have 
come  to  office  in  a  legal  manner.  It  does  not  refer  so 
much  to  lineal  descent  from  the  free  and  noble,  as  to  skill 
in  things  connected  with  a  free  government.  A  son  of 
strength  is  a  warrior.  A  son  of  wickedness  is  a  wicked 
man.  So  a  "  son  of  nobles,"  or  of  free-born,  as  it  may  be 
rendered,  is  a  citizen-nobleman ;  one  who  is  skilled  in 
things  pertaining  to  free  government.  Indeed  the  word 
rendered  "child,"  ver.  16,  may  be*  rendered  servant.  If 
so  rendered  the  contrast  appears  more  complete  and  man- 
ifest. 

18.  ^  Bt/  much  slothfulness  the  building  decayeth ;  and 
through  idleness  of  the  hands  the  house  droppeth  through. 

Under  the  emblem  of  a  building  decaying  through  sloth- 
fulness,  so  that  the  rain  drops  through  the  roof,  the  author 
shows  that  the  framework  of  government  needs  constant 
vigilance  and  attention.  "  Eternal  vigilance  is  the  price 
of  liberty."     Evils  springing   up  in  a  government  are  to 


Ver.  19,20.  COMMENTARY    ON    ECCLESIASTES.  239 

be  attended  to  in  time.  The  leaks  are  to  be  stopped,  and  % 
the  rotten  timbers  to  be  renewed,  lest  the  whole  structure 
fall  in  ruins.  Rulers  at  ease  and  indulging  in  luxury  and 
intemperance  are  in  danger  of  letting  abuses  creep  in,  to 
the  great  detriment  of  the  country.  This  is  brought  out 
in  the  next  verse. 

19.  A  feast  is  made  for  laughter,  and  wine  maJceth  merry : 
hut  money  answereth  all  things. 

Scott  says,  "  While  they  (profligate  rulers)  are  making 
feasts  and  indulging  themselves  in  wine,  as  if  they  had 
nothing  to  do,  but  to  laugh  and  be  merry;  the  public 
treasure  is  wasted,  the  national  defence  is  neglected,  heavy 
taxes  must  be  imposed,  and  the  people  grow  discontented, 
the  enemies  are  emboldened,  and  everything  concurs  to 
bring  dire  calamities  on  the  state."  "  Money  answereth 
all  things ;"  i.  e.,  it  is  essential  for  carrying  on  the  affairs 
of  government.  There  must  be  resources  if  the  state  is  to 
prosper.  With  money  other  things  can  generally  be  ob- 
tained. 

20.  Curse  not  the  Jcing,  no,  not  in  thy  thought ;  and  curse  not 
the  rich  in  thy  bed-chamber  :  for  a  bird  of  the  air  shall  carry  the 
voice,  and  that  which  hath  wings  shall  tell  the  matter. 

The  author  before  closing  his  remarks  about  the  affairs 
of  state,  deems  it  necessary  to  caution  his  hearers  against 
disloyalty,  even  in  thought.  Too  much  license  is  often 
taken,  especially  in  free  governments,  in  uttering  words 
disrespectful  of  those  in  authority.  Disloyal  words  come 
from  disloyal  thoughts.  Disobedience  begins  in  the 
"  thought."  To  speak  evil  of  dignities  is  both  dangerous 
and  wicked.  "  Thou  shalt  not  revile  the  gods,  (magis- 
trates,) nor  curse  the  ruler  of  thy  people."  Ex.  xxii.  28. 
The  word  "  rich  "  here,  as  in  the  sixth  verse,  might  be 
rendered,  nohk,  honour  able.     "A  Itird  of  the  air."     Some 


240  COMMENTARY   ON   ECCLESIASTES.  Chap.  X. 


unseen  event  will  bring  out  the  secret  word  to  the  light, 
as  thoudi  a  bird  had  carried  it.  As  "  murder  will  out," 
so  injurious  words,  however  secret,  may  be  discovered. 
One  thing  is  certain,  viz. :  however  secret  our  words  and 
thoughts  may  now  be,  they  are  all  open  before  God,  and 
will  be  divulged  before  an  assembled  universe  when  God 
shall  call  us  to  his  bar,  and  judge  the  world  in  righteous- 
ness. 

Hengstenberg's  Commentary  on  Ecclesiastes  is  very 
able,  as  might  be  expected  from  such  a  source.  But  the 
assumption  that  the  book  was  written  to  comfort  the  Is- 
raelites when  under  the  Persians,  during  the  captivity,  has 
led  him  to  adopt  many  fanciful  interpretations.  It  has 
given  a  tinge  to  his  whole  work,  and  led  him  to  make  ap- 
plications of  many  passages  to  things  existing  in  the  Per- 
sian government,  which  seem  strained  and  unnatural.  He 
looks  upon  the  writer  of  Ecclesiastes  as  a  timid  man,  afraid 
to  say  anything  against  the  Persian  rule  except  in  "  a  vague 
and  indistinct  manner ;"  and  yet  thus  saying  it.  In  this 
way  he  accounts  for  our  inability  to  understand  portions 
of  the  book.  In  his  remarks  under  this  verse  he  says, 
"  The  author  now  assigns  the  reason  why,  in  the  part  im- 
mediately preceding,  and  in  fact  throughout  the  whole 
book,  he  had  spoken  of  the  circumstances  of  the  Persian 
Empire  in  such  a  vague  and  indistinct  manner.  Open- 
ness under  a  tyrannical  government  is  dangerous  and  ruin- 
ous." But  would  this  be  the  course  of  an  honest  writer, 
especially  of  an  inspired  writer  ?  Would  he  throw  out 
hints  merely  1  So  did  not  the  prophets.  Would  he  write 
in  "  a  vague  and  indistinct  manner  "  lest  the  Persian  au- 
thorities  punish  him ;  and  then  say  in  the  very  work  that 
he  was  afraid  would  make  known  his  views  too  manifestly, 
"  I  am  doing  this  very  quietly,  lest  it  should  get  to  the 
ears  of  the  king  and  nobles  ?"     Certainly  not.     Candour 


Vek.  10-20.  COMMENTARY    ON    ECCLESIASTES.  241 

and  openness  mark  all  the  inspired  writings,  and  this  book 
as  well  as  others. 


SUGGESTED    REMARKS. 

I.  Preparation  is  half  the  victory.  The  oak  is  to  be 
felled.  Shall  I  rush  forth  with  a  dull  axe,  and  deal  heavy 
blows,  and  strain  my  muscles,  and  sweat  at  every  pore,  to 
make  but  httle  impression  1  Or  shall  I  not  rather  prepare 
my  tool  by  sharpening  it,  and  then  go  forth,  and  with  half 
the  labour  soon  accomplish  the  work?  The  man  who 
whets  his  scythe  does  not  lose  time  thereby.  So  in  the 
work  of  God  and  the  promotion  of  his  kingdom,  great  pre- 
parations are  to  be  made,  without  which  we  labour  in  vain, 
and  spend  our  strength  for  naught.  God  himself  makes 
preparations  for  carrying  on  his  work.  These  prepara- 
tions are  what  are  usually  termed  "  second  causes."  They 
are  God's  instruments.  He  is  not  bound  to  the  laws  of 
nature ; — he  can  suspend  or  alter  them  at  pleasure.  It  is 
all  one  to  him  what  instruments  he  employs,  for  "  nothing 
is  too  hard  for  the  Almighty."  But  still  he  uses  instru- 
ments, and  he  prepares  them  for  their  work.  It  is  pre- 
sumption then  in  us  to  attempt  to  build  up  .  is  kingdom 
without  preparation.  "  Wisdom  is  better  than  strength." 
Human  reason  has  been  given  that  man  may  adapt  mean& 
to  ends,  and  thus  accomplish  the  work  that  he  has  to  do. 

Let  the  young  man  who  expects  to  preach  the  ever- 
lasting gospel  prepare  for  his  work.  Let  his  heart  be 
moulded  into  the  spirit  of  Christ.  Let  his  intellect  be 
sharpened  by  study.  Let  his  memory  and  judgment  and 
all  his  faculties  be  improved.  Let  him  endeavour  to  go 
forth  a  complete  workman,  and  then  he  can  accomplish  a 
great  work  for  his  Master.  Some  allow  their  zeal  to  out- 
run their  preparation,  and  enter  prematurely  upon  the 
work  of  the  ministry.     But  it  is  far  better  to  make  due 

31 


242  COMMENTARY   ON   ECCLESIASTES.  Chap.  X 

preparation^  and  then  with  all  its  advantages  to  go  forth 
to  the  great  battle.  And  ministers  should  often  sharpen 
their  axe,  if  they  would  execute  their  appointed  work. 
When  not  casting  the  gospel  net,  they  should  be  mending 
it,  if  they  would  become  fishers  of  men.  Sometimes  we 
are  called  to  the  sudden  and  unexpected  performance  of 
some  duty.  Then,  of  course,  we  have  no  time  for  special 
preparation.  But  by  seeking  to  excel  in  all  things,  we 
may  be  better  prepared  for  emergencies  than  those  are 
who  are  habitually  negligent.  Ministers  of  the  gospel 
should  so  study  as  to  be  able  always  to  have  important 
truths  on  hand.  Dr.  Morrison,  before  the  Alumni  of  a 
Divinity  School,  said,  "  The  stripling  minister  who  fills 
the  shepherd's  pouch  with  shining  pebbles  gathered  on 
the  shallow  borders  of  the  stream,  to  throw  them  out  the 
next  Sunday  to  his  admiring  flock,  will  find  to  his  sorrow 
that  more  than  half  the  beauty  that  dazzled  him  is  lost  be- 
fore he  gets  them  home.  He  who  plunges  beneath  the 
tide,  who  explores  its  dark  caves  and  mysteries,  and 
gathers  in  the  solemn  depths,  the  precious  though  at  first 
unsightly  pearls,  is  he  who  permanently  enriches  alike 
himself  and  others." 

11.  Leaks  must  be  stopped  in  time.  "  Through  idle- 
ness of  the  hands  the  house  droppeth  through."  The 
roof  leaks  from  inattention  and  idleness.  And  the  longer 
it  is  neglected,  the  more  difficult  will  it  be  to  repair  it. 
Let  little  evils  creep  into  a  government,  and  unless  eradi- 
cated they  will  increase,  and  eventually  destroy  the  whole 
frame-work.  A  little  fire  unquenched  may  soon  destroy 
a  city.  In  families,  the  first  evil  habits  of  children  should 
be  corrected.  If  allowed  to  grow,  the  whole  family  may 
be  disgraced.  The  same  is  true  of  the  church.  A  Hy- 
■mcKeus    and    Philetus    will    destroy  the    faith    of   many. 


Ver.' 10-20.  COMMENTARY   ON   ECCLESIASTES.  243 

Their  word  will  "  eat  as  doth  a  canker."  Make  but  a 
little  breach  in  the  dam  of  church  order  and  discipline, 
and  the  whole  church  is  inundated.  A  little  sin  indulged 
in  the  heart  will  lead  to  greater.  W^  may  say,  "  is  it  not 
a  little  one  ?"  but  it  increases.  Satan  does  not  attack  the 
heart  by  storm,  but  insinuates  himself  while  the  sentinels 
are  sleeping.  He  removes  one  shingle  at  a  time,  till  th 
roof  leaks,  and  "  the  house  droppeth  through."  "  Avoid 
even  the  appearance  of  evil." 

III.  Let  the  tongue  he  well  guarded.  "  Life  and  death 
are  in  the  power  of  the  tongue."  The  babbler,  serpent- 
like, strikes  his  fangs  into  the  most  unspotted  character. 
Words  should  be  few  and  well  ordered.  Fitly  spoken, 
they  are  like  apples  of  gold  in  pictures  of  silver. 

"A  little  said — and  truly  said — 

Can  deeper  joy  impart 
Than  hosts  of  words,  -whicli  reach  the  head, 

But  never  touch  the  heart. 
The  voice  that  wins  its  sunny  way, 

A  lonely  home  to  cheer, 
Hath  oft  the  fewest  words  to  say ; 

But  oh !  those  few — how  dear  !" 

The  tongue  is  a  fountain  of  life,  or  a  world  of  iniquity. 
It  takes  either  grace  or  the  grave  to  tame  the  unruly 
tongue.  But  "  the  tongue  of  the  just  is  as  choice  silver." 
"  The  lips  of  the  righteous  feed  many."  Viewed  in  this 
light,  how  blessed  is  the  privilege  of  preaching  the  gos- 
pel !  To  be  God's  ambassador,  furnished  with  a  message 
of  peace,  offering  life  to  dying  men,  is  the  highest  priv- 
ilege conferred  on  man !  Angels  might  covet  the  work. 
"  Who  is  sufficient  for  these  things  ?" 


244  COMMENTARY   ON   ECCLESIASTES.  Chap.  XL 


CHAPTER  XI. 


CONTENTS. 


This  remarkable  chapter  is  the  focus  of  the  blended  rays  of  the  whole 
hook.  It  is  a  clear  presentation  of  a  future  judgment  and  reward,  in 
beautiful  figures  of  illustration.  All  along  we  have  had  hints,  and  some 
positive  declarations ;  but  here  toe  have  it  asserted  in  emphatic  language, 
that  God  will  bring  us  to  judgment  for  the  doings  of  this  life,  and  that  all 
that  we  do  unll  have  a  hearing  upon  the  future.  There  is  no  profit  in  this 
life  without  another ;  but  there  is  another. 

Analysis.  Verses  1-10. 

Verses  1-6.  Do  present  duty,  on  all  occasions,  and  all  your  lives,  disre- 
garding threatening  obstacles  ;  trusting  God  to  reward  you.  This 
is  illustrated,  ver.  1,  By  casting  bread  upon  the  waters:  ver.  2,  By 
giving  portions  to  many :  ver.  3,  By  the  clouds  and  falling  timber : 
vs.  4,  6,  By  sowing  and  reaping  grain :  ver.  5,  By  the  unborn  in- 
fant. 

7-10.  Use  God's  gifts  with  reference  to  rendering  an  account:  and  pro- 
vide against  future  misery.  We  may  sum  up  the  teachings  of  the 
chapter  in  these  few  words,  viz.  :  Do  and  ENJOY  with  reference  to 

a  FUTURE  AWARD. 

EXPOSITION. 

1.  Cast  thy  bread  u2)on  the  waters  :  for  thou  shalt  find  it  after 
many  days. 

This  is  said  with  reference  to  sowing  grain,  especially 
the  rice.  Cast  forth  thy  bread-corn  upon  the  waters. 
That  corn  is  sometimes  called  bread  appears  elsewhere. 
The  word  translated  bread  in  this  place,  is  translated  bread- 
corn  in  Isa.  xxviii.  28.  "  Bread-corn  is  bruised  :  because 
he  will  not  ever  be  threshing  it."  When  the  Nile  over- 
flows its  banks,  and  is  subsiding,  the  inhabitants  of  the 
country  sow  their  rice  upon  the  waters  spread  over  the 


Vsn.  2.  COMMENTARY    ON    ECCLESIASTES.  245 

country,  and  it  sinks  into  the  water  and  mud  deposited 
there,  and  afterward  grows  and  produces  a  rich  harvest. 
It  is  found  "  after  many  days,"  multiphed  an  hundred  fold. 
The  prophet  Isaiah  says,  xxiii.  3  :  "  And  by  great  waters 
tlie  seed  of  Sihor,  the  harvest  of  the  river,  is  her  revenue." 
Scott  comments  on  the  passage  thus.  "  Sihor  means  the 
river  Nile.  It  had  its  name  from  the  blackness  of  its 
waters  charged  with  the  mud,  which  it  brings  down  from 
Ethiopia,  when  it  overflows.  *  •  *  The  harvest  of  the 
river,  springing  from  the  seed  sown  when  its  great  waters 
subsided,  yielded  an  immense  revenue  to  Tyre."  Solo- 
mon's intercourse  with  Egypt  enabled  him  to  speak  as  he 
did.  And  among  his  hearers  there  may  have  been  per- 
sons well  acquainted  with  the  method  of  raising  grain  in 
Egypt. 

This  passage  (Eccl.  xi.  1)  has  reference  not  only  to 
giving  alms,  but  to  all  good  works.  Sowing  grain  is  al- 
ways an  act  of  faith  or  trust  in  God.  When  strewed  upon 
the  waters,  or  even  upon  the  ground,  it  seems  to  be  thrown 
away  and  lost.  Just  so  is  it  with  many  an  act  of  charity 
and  deed  done  for  God's  glory.  But  there  will  be  a  fu- 
ture harvest.     The  seed  has  a  future  errand. 

2.  Crive  a  portion  to  seven,  and  also  to  eight ;  for  thou  know- 
est  not  ivhat  evil  shall  be  upon  the  earth. 

A  definite  number  is  here  used  for  an  indefinite.  Dis- 
tribute to  many.  Do  good  not  in  one  channel  merely, 
but  "  to  all  men  as  you  have  opportunity."  "  Blessed  are 
ye  that  sow  beside  all  waters."  Isa.  xxxii.  20.  The  rea- 
son for  giving  and  doing  good  to  many,  is,  "  thou  knowest 
not  what  evil  shall  be  upon  the  earth."  Many,  on  the 
contrary,  withhold /or  this  very  reason.  They  fear  future 
evil  which  will  involve  them  in  poverty  and  want ;  and 
consequently  they  will  not  give.     But  their  conduct  is  like 


246  COMMENTARY    ON    ECCLESIASTES.  Chap.  XL 

that  of  the  man  who  refuses  to  sow  a  portion  of  his  grain, 
for  fear  that  there  will  be  scarcity  the  next  year.  To 
avoid  scarcity  let  him  sow.  So  to  avoid  want  and  pov- 
erty, let  him  give  and  do  present  duty.  "  He  that  hath 
pity  upon  the  poor,  lendeth  unto  the  Lord ;  and  that  which 
he  hath  given  will  he  pay  him  again."  Prov.  xix.  17. 
The  man  who  in  times  of  scarcity  will  divide  with  the 
needy,  will  not  be  left  to  want.  If  not  prospered  in  this 
life,  his  deed  of  love  prompted  by  Christian  motives  will 
be  remembered  and  rewarded  hereafter.  "  There  is  that 
scattereth  and  yet  increaseth,  and  there  is  that  withholdeth 
more  than  is  meet,  and  it  tendeth  to  poverty."  "  Make 
to  yourselves  friends  of  the  mammon  of  unrighteous- 
ness ;  that  when  ye  fail,  they  may  receive  you  into  ever- 
lasting habitations."  Luke  xvi.  9.  The  gift  has  a  future 
errand. 

3.  If  the  clouds  he  full  of  rain,  they  empty  themselves  upon 
the  earth :  and  if  the  tree  fall  toward  the  south,  or  toward  the 
north,  in  the  place  where  the  tree  falleth,  there  it  shall  be. 

The  clouds  distribute  their  stores.  They  are  full  of 
future  good  to  the  earth.  They  are  not  afraid  to  scatter 
their  stores  for  the  benefit  of  others.  Nor  ought  we  to 
be  afraid  to  give  of  ours.  The  clouds  have  a  future  er- 
rand. 

As  we  fell  a  tree  in  one  direction  or  another,  so  it  will 
lie.  The  tree  generally  falls  in  the  direction  in  which  it 
leans,  and  as  it  falls  it  lies.  So  we  die  in  the  direction  in 
which  we  live;  and  as  we  die,  so  will  it  be  with  us  for 
ever.  "  He  that  is  unjust,  let  him  be  unjust  still.  He 
that  is  holy,  let  him  be  holy  still."  "  The  growing  tree 
has  a  future  errand.^''  Men  are  often  compared  to  trees 
in  Scripture.     Dan.  iv.  19. 

4.  He  that  observeth  the  zoind  shall  not  sow  ;  and  he  that  re- 


Ver.  6-7.  COMMENTARY    ON    ECCLE31ASTES.  247 

gardetli  the  clouds  shall  not  reap.  6,  In  the  morning  soiu  thg 
seed,  and  in  the  evening  ivithhold  7iot  thine  hand :  for  thou  know- 
est  not  whether  shall  prosper,  either  this  or  that,  or  whether  they 
both  shall  be  alike  good. 

These  two  verses  have  here  .been  thrown  together  be- 
cause they  are  on  the  same  subject.  Be  not  discouraged 
at  the  threatening  wind  or  clouds.  Go  forth,  notwith 
standing  the  cold  wind,  and  sow  your  seed.  Hasten  with 
sickle  in  hand  to  reap  the  harvest,  though  clouds  may 
threaten  a  storm.  Go  forth  at  all  times,  and  in  all  periods 
of  life,  and  serve  God,  in  doing  good.  You  know  not 
what  shall  prosper ;  but  it  is  your  duty  to  entrust  it  all  to 
God.  Duties  are  ours — results  are  God's.  God  will  give 
you  a  harvest  whether  you  sow  in  the  morning,  noonday, 
or  evening  of  life.  Spend  your  whole  hfetime  in  his  ser- 
vice, and  you  will  be  certain  of  a  glorious  reward.  The 
sower  and  reaper  have  a  future  errand. 

5.  As  thou  Jcnowest  not  what  is  the  wag  of  the  spirit,  nor  how 
the  bones  do  grow  in  the  womb  of  her  that  is  with  child :  even  so 
thou  Jmowest  not  the  works  of  God  who  maketh  all. 

Thou  knowest  not  the  way  that  the  soul  is  formed, 
whence  it  comes,  nor  how  it  is  united  to  the  body.  Thou 
knowest  not  how  the  parts  of  the  unborn  infant  mature 
for  a  future  existence.  But  your  ignorance  does  not  pre- 
vent the  result.  So  you  may  be  ignorant  of  the  process 
by  which  God  brings  about  his  purposes.  But  the  result 
is  certain.  God  will  bring  about  in  his  own  silent  and 
hidden  way  the  birth  of  all  his  glorious  purposes,  as  lie 
does  the  birth  of  an  infant.  The  unborn  child  has  a  future 
errand.  Every  thing  tends  to  some-  great  future  !  "  An 
eternity  is  in  the  heart  of  every  thing."     See  on  iii.  11. 

7.  T[  Truly  the  light  is  sweet,  and  a  pleasant  thing  it  is  for  (he 
eyes  to  behold  the  sun. 


248  COMMENTARY    ON    ECCLESIASTES.  Chap.  XI 

The  present  life  is  joyous,  or  may  be  made  so.     The 
rising  sun   is  a  glorious  object.     How  sweet  is  the  morn 
ing  light !     The  morn  of  life  may  also  be  made  joyful. 

In  comparing  this  chapter  with  the  first,  one  is  struck 
with  the  repetition  of  tl^e  same  figures.  We  have  the 
sun,  the  wind,  the  rivers.  In  the  first  chapter  they  are 
used  to  illustrate  this  life  while  leaving  the  future  out  of 
view ; — in  this  chapter  they  are  used  to  illustrate  this  life 
in  view  of  the  future  life.  There  the  generations  of  men 
and  their  labours  seemed  like  the  sun  of  one  day  following 
the  sun  of  another  in  an  endless  and  useless  round.  They 
seemed  like  one  gust  of  wind  blowing  after  another  with- 
out a  result.  They  seemed  like  the  mighty  tide  of  the 
Nile  or  the  Euphrates  flowing  merely  to  fill  the  sea,  with- 
out effecting  the  object.  That  was  viewing  this  world  by 
itself, — irrespective  of  another.  Here  the  generations  of 
men,  with  their  varied  employments,  viewed  in  the  light 
of  the  future,  seem  like  the  "  sweet "  light  of  the  sun 
cheering  the  eyes,  warming  the  earth,  ripening  the  harvest, 
and  therefore  having  a  blessed  errand.  They  seem  like 
the  wind  carrying  about  the  clouds  to  drop  their  fatness 
on  the  ploughed  fields,  or  overturning  the  trees.,  and  thus 
doing  a  great  work.  They  seem  like  the  Nile  overflow- 
ing its  banks,  on  whose  waters  the  bread-corn  is  cast,  thus 
bringing  about  a  future  harvest  of  joy.  By  these  illustra- 
tions a  future  is  unfolded,  and  we  are  thus  prepared  for 
the  following  verses,  with  the  doctrine  of  a  future  judg- 
ment fully  brought  out. 

8.  But  if  a  man  live  many  years^  and  rejoice  in  them,  all,  yet 
let  him  remember  the  days  of  darkness  ;  for  they  shall  be  many. 
All  that  Cometh  is  vanity. 

Professor  Stuart  gives  a  somewhat  different  translation, 
thus,  "  But  if  a  man  should  live  many  years,  let  him  rejoice 
in  all  of  them ;  yet  let  him  remember  the  days  of  dark- 


Ver.  9.  COMMENTARY    ON    ECCLESIASTES.  249 

ness,  for  they  will  be  many.  All  that  cometli  (into  the 
world)  is  vanity."  If  this  translation  is  correct,  then  it  is 
an  advice  "  to  enjoy  all  that  we  can  rationally  enjoy."  But 
we  must  so  enjoy  as  to  have  our  eye  still  directed  to  the 
coming  days  of  darkness.  Days  of  affliction  arid  sorrow 
come  to  the  aged,  as  shown  in  the  next  chapter.  The  last 
clause  tells  us  why — because  "  all  that  cometh  is  vanity." 
All  are  subject  to  disease  and  death — all  that  come  into 
the  world  will  have  sorrow  more  or  less.  The  meaning 
may  be,  in  accordance  with  our  translation,  though  the 
day  shall  be  unclouded,  a  dark  night  follows,  if  there  is 
nothing  but  earthly  joy. 

'J.  Rejoice^  0  young  man,  in  thy  youth;  and  let  thy  heart 
cheer  thee  in  the  days  of  thy  youth,  and  walk  in  the  zvays  of  thine 
heart,  and  in  the  sight  of  thine  eyes:  hut  know  thou,  that  for  all 
these  things  Crod  ivill  bring  thee  into  judgment. 

Two  views  have  been  taken  of  this  verse.  One  view 
is  that  the  joy  and  cheer  spoken  of  has  reference  to  for- 
bidden sensual  enjoyments  and  pleasures.  If  so,  it  is 
severe  irony.  Rejoice  in  sensual  pleasure  : — but  remem- 
ber you  will  be  judged  for  it.  Indeed  elsewhere,  to  seek 
after  one's  own  heart  and  eyes,  is  to  conduct  sinfully. 
See  Num.  xv.  39;  Deut.  xxix.  19;  Job  xxxi.  7.  The* 
other  view  taken  of  this  verse  is  that  it  is  an  exhortation 
to  enjoy  in  the  season  of  youth  whatever  is  seen  and  de- 
sired calculated  to  increase  one's  innocent  happiness. 
Stuart  gives  the  purport  of  the  passage  thus  :  "  Whatever 
thou  seest  and  desirest  which  would  increase  thy  happiness, 
enjoy  it.  But  know  well,  i.  e.,  remember  in  the  midst  of 
thine  enjoyment,  that  God  will  bring  thee  into  judgment  for 
the  manner  in  which  everything  of  this  nature  is  accom- 
plished." And  he  gives  the  purport  of  the  last  clause 
thus :  "  Abuse  not  his  blessings  and  thy  comforts  or  pleas- 
ures.    He  will  surely  call  thee  to  an  account  for  all  that 

32 


250  COMMENTARY    ON    ECCLESIASTES.  Chap.  XI. 

thou  doest."  Pleasures  are  not  to  be  condemned  if  they 
are  innocent  pleasures.  But  the  plea  of  innocency  is  often 
put  in,  when  the  pleasure  is  far  from  being  innocent.  Let 
us  remember  the  judgment  in  all  our  enjoyments,  lest  we 
abuse  God's  mercies. 

In  this  verse,  Solomon  rises  to  the  majesty  of  his  theme, 
and  brings  out  boldly  the  great  point  for  which  he  had 
been  all  along  preparing  the  minds  of  his  hearers. 

As  the  grain  sown  brings  a  harvest; — as  the  portion 
given  shall  be  rewarded; — as  the  clouds  shall  distill  their 
fatness  upon  the  earth ; — so  the  young  man  is  doing  and 
enjoying  for  the  judgment  !  What  advantage  is  there  in 
life  without  another  life?  But  there  is  a  future  life — there 
is  a  judgment.     And  God  will  bring  us  to  it. 

10.  Therefore  remove  sorrow  from  thy  heart,  and  put  away 
evil  from  thy  flesh:  for  childhood  and  youth  are  vanity. 

Bishop  Patrick  says  that,  "  sorrow  relates  to  the  mind, 
including  all  the  perturbances,  as  fierceness,  rage,  sadness, 
fretting,  and  vexation."  He  says  that  "  evil "  refers  to  the 
body.     "  Put  away  evil  from  thy  flesh." 

It  seems  altogether  likely  that  Solomon  means,  put 
away  future  sorrow.  And  .he  tells  us  how  in  the  next 
verse,  "  Remember  now  thy  Creator  in  the  days  of  thy 
youth."  A  youth  of  sensual  pleasure  brings  an  old  age 
of  sorrow,  as  shown  in  the  next  chapter.  It  may  be  added, 
that,  it  brings  an  eternity  of  woe,  as  indicated  by  the  9th 
verse.     A  judgment  implies  condemnation  of  the  wicked. 

SUGGESTED  REMARKS. 

I.  We  are  to  do  our  duty,  with  reference  to  a  future  re- 
sult, committing  all  to  God.  Duties  are  ours — events  are 
God's.  It  is  ours  to  cast  the  bread-corn  on  the  waters; — 
to  distribute  to  various  objects  "  seven  and  also  eight ;" — 
to  cast  it  forth  in  the  morning  and  evening  of  life,  when 


Vei?    1-10.  COMMENTARY   ON   ECCLESIASTES.  251 

the  heart  is  young  and  merry,  and  when  gray  hairs  are 
upon  us ; — to  cast  it  forth  without  fear  of  wind  or  cloud, 
with  firm  rehance  on  God.  The  good  seed  shall  not  be 
lost.  "  He  that  goeth  forth  weeping,  bearing  precious 
seed,  shall  doubtless  return  again  with  rejoicing,  bringing 
his  sheaves  with  him."  God  will  watch  over  every  effort 
made  to  promote  his  glory  and  the  good  of  men,  and 
abundantly  reward  the  actor.  The  reward  will  be  in  part 
in  this  life,  in  a  good  conscience  and  in  the  favour  of  God. 
Many  a  deed  of  love,  which  seemed  at  first  to  be  lost 
labour,  will  be  seen  "  after  many  days  "  to  have  been  the 
seed  sown  in  hope  and  in  tears  for  a  harvest  of  joy.  The 
seed  which  seems  to  be  lost,  at  length  shoots  up  a  tiny 
blade.  While  the  sower  sleeps  it  grows.  While  he  is 
busy  elsewhere  it  matures  into  beauty  and  ripeness.  Days 
pass,  and  behold  he  looks  upon  a  precious  harvest.  He 
forgets  his  toil  and  anxiety  and  care  and  fears,  for  now  he 
enters  upon  the  reward.  And  oh  what  a  "harvest  home" 
awaits  him,  as  on  some  heavenly  hill  he  shall  stand  among 
the  angels,  and  with  a  wreath  upon  his  brow  shall  shout 
that  God  has  given  him  a  harvest  of  glory ! 

But  a  single  act  of  duty  should  not  suffice.  "  Give  a 
portion  to  seven,  and  also  to  eight."  "  Sow  beside  all 
waters."  "  Be  instant  in  season — out  of  season."  "  Do 
good  to  all  men."  And  let  it  not  suflEice  to  do  good  at 
one  period  of  life  only.  "  In  the  morning  sow  thy  seed, 
and  in  the  evening  withhold  not  thy  hand." 

Let  not  threatening  evils  deter  us  from  duty.  What 
though  the  winds  are  sharp  and  piercing.  What  though 
the  clouds  threaten.  Who  does  not  know  that  God 
"  tempers  the  wind,"  and  that  the  storm  will  soon  pass 
away,  and  leave  a  blessing  behind  it  1  Looking  from  one 
stand-point,  the  wind  and  the  clouds,  the  bright  sun  and 
the  running  rivers,  seem  useless — injurious.     "  Alas,  this 


252  COMMENTARY   ON   ECCLESIASTES.  Chap.  XL 

fierce  wind!"  cries  the  invalid.  "Ah,  these  dark  and 
foreboding  clouds !"  says  the  gardener.  The  sun  is  too 
hot — the  rivers  are  too  much  swollen — for  the  traveller. 
But  look  at  them  from  another  point  of  view,  and  the 
richest  blessings  are  in  their  train.  The  river  rises  to 
fertilize  the  country;  and  the  barren  fields  rejoice. 
Winds  scatter  the  miasma — bring  fructifying  showers — 
and  waft  to  port  the  weary  mariner.  The  sun  warms  the 
earth,  and  a  thousand  warblers  hymn  his  rising.  So 
looking  at  God's  works  from  an  earthly  stand-point 
merely,  and  no  deliverance  is  wrought  worthy  of  the 
great  Worker.  But  looking  at  them  from  the  stand-point 
of  the  Bible  to  their  final  consummation  in  the  infinite 
future,  all  things  proclaim  aloud  their  Creator's  glory. 
Therefore  sow  the  seed  of  truth,  and  let  God  mature  it 
into  a  harvest. 

Ye  ministers  of  religion,  cast  your  bread  upon  the 
waters.  "  Behold  a  sower  went  forth  to  sow."  It  is 
yours  to  throw,  broad-cast,  the  good  seed  of  God's  word. 
"  Go  ye  into  all  the  world,  and  preach  the  gospel  to  every 
creature."  Your  field  may  seem  unpromising — ^your  toil 
may  be  severe.  But  cheer  up,  for  "  in  due  season  ye 
shall  reap  if  ye  faint  not."  "  The  waters  which  thou 
sawest,"  said  the  angel  to  John,  "  are  peoples,  and  multi- 
tudes, and  nations,  and  tongues."  Rev.  xvii.  15.  Among 
these  waters,  let  the  good  seed  be  cast  in  these  days  of 
missionary  labour,  and  after  many  days  the  toiling  mes- 
sengers shall  reap.  Toil  on,  ye  devoted  men  of  God,  a 
glorious  harvest  is  before  you. 

Ye  parents,  cast  your  bread  upon  the  waters.  You 
have  a  virgin  soil  in  which  to  cast  the  seed.  Unless  you 
pre-occupy  that  soil  with  the  good  seed  of  truth,  error, 
like  noxious  weeds,  will  flourish  there.  Now  is  your 
time    to   plant.     The   good   seed  may  seem   to   perish. 


Yer.  1-10.  COMMENTARY    ON    ECCLESIASTES.  253 

And  many  a  praying  mother  has  gone  to  the  grave  ere 
the  result  of  her  prayers  and  instructions  was  known, 
But  heaven  will  unfold  it  all ;  and  the  trees  of  her  little 
nursery  on  earth  shall  be  transplanted  to  bear  fruit  in  the 
paradise  of  God. 

Ye  teachers,  who  on  the  holy  day  of  God  gather  your 
classes  around  you,  cast  your  bread  upon  the  waters. 
You  may  have  obstacles  to  encounter.  But  it  will  be  a 
blessed  privilege  to  reap  the  harvest,  after  sowing  in  doubt, 
and  perplexity,  and  tears.  The  soil  which  you  cultivate 
is  mellow,  and  ready  for  the  truth.  Yours  is  the  blessed 
privilege  of  sowing  it  there. 

II.  Enjoy  the  woj^ld,  with  reference  to  the  judgment, 
"  Truly  the  light  is  sweet,  and  a  pleasant  thing  it  is  for 
the  eyes  to  behold  the  sun."  How  joyful  is  it  to  witness 
the  returning  dawn  of  day  after  a  dark  night !  The 
streaks  of  light  dart  athwart  the  horizon.  Presently  the 
distant  hill-tops  catch  the  sun-beams.  The  lark  carols 
forth  her  joy.  The  lambkin  rises  from  his  grassy  bed, 
and  gambols  with  delight.  The  blossoms  open  their  pet- 
als in  beauty  to  the  sun.  All  nature  smiles  as  it  basks  in 
the  beams  of  the  great  luminary  of  day.  There  is  joy 
"  under  the  sun."  There  is  joy  in  this  life.  But  the  sun 
shines  upon  us,  not  merely  that  we  should  bask  in  its 
beams.  We  may  bask  and  refresh  ourselves,  but  the  sun 
calls  us  to  labour  as  well  as  to  enjoyment.  It  is  not 
merely  to  look  at — to  enjoy.  It  is  that  we  may  do  the 
work  of  the  day.  The  rising  sun  calls  us  forth  to  labour. 
"  The  sun  ariseth — man  goeth  forth  unto  his  work  and  to 
his  labour  until  the  evening."  Ps.  civ.  22,  23.  The  young 
man  may  seek  enjoyment,  but  it  is  not  the  great  business 
of  life.  "  Rejoice,  O  young  man,  in  thy  youth.  Let  thy 
heart  cheer  thee."     But  the  young  and  old  are  to  labour 


254  COMMENTARY   ON   ECCLESIASTES.  Chap.  XT. 

as  well  as  to  enjoy.  "  In  the  morning'''  of  life,  "  sow  thy 
seed."  Work  while  the  clay  lasts.  Let  not  your  life  be 
a  life  of  mere  pleasure — earthly  pleasure.  Seek  enduring 
happiness. 

There  is  a  sweeter  light  than  that  of  the  natural  day. 
There  is  a  Sun  more  glorious  than  that  of  the  natural 
sun.  It  is  "  the  Sun  of  Righteousness,"  who  has  healing  in 
his  beams.  O,  it  is  light  indeed  when  he  shines  upon 
the  heart !  "  I  have  never  seen  the  sun,"  said  a  blind 
Choctaw.  "  I  am  told  that  it  is  very  bright  and  beautiful. 
But  it  cannot  be  so  bright  as  Jesus  shining  into  my  heart." 
"  Do  you  see  the  sun  ?"  said  the  dying  Glenn,  as  the  sun 
shone  out  suddenly.  "  The  Sun  of  righteousness  looks 
far  more  bright  to  me,  but  not  with  the  same  kind  of 
brightness ; — -O,  the  smile  of  the  Saviour  !"  And  his  own 
countenance  was  radiant  with  joy.  But  even  the  Sun  of 
righteousness  does  not  shine  wholly  that  we  may  enjoi/. 
He  shines  that  we  may  labour. 

All  toil  is  pleasant  though,  with  his  beams  falling  upon 
us.  Other  pleasures  are  comparatively  insipid.  The  in- 
toxicating bowl  proffers  pleasure.  So  does  the  theatre — • 
the  ball-room.  But  they  yield  no  true  happiness.  In 
the  midst  of  the  pleasure,  that  unwelcome — "  Know 
thou" — comes  in,  followed  by — "for  all  these  things  God 
will  bring  thee  into  judgment."  How  grand  will  be  the 
occasion,  when  the  whole  family  of  man,  "  from  Adam  to 
his  last  son,"  shall  stand  before  the  Judge,  and  receive 
their  several  sentences  1  Not  one  righteous  person  will 
be  overlooked — not  one  wicked  man  will  find  a  hiding- 
place.  And  recollect — "  as  the  tree  falls,  so  it  shall  be." 
This  evidently  refers  to  the  fixed  condition  of  the  dead. 
And  it  is  a  solemn  admonition  to  the  living — to  the  young 
especially.     A  poet  says, 

"Just  as  the  twig  is  bent,  the  tree's  inclined." 


Ver.  1-10.  COMMENTARY   ON   ECCLESIASTES.  255 

As  the  sapling  is  inclined,  it  grows — southward  or  north- 
ward. When  the  time  comes  for  it  to  fall,  it  falls  in  the 
direction  in  which  it  leans.  And  "  as  the  tree  falls,  so  it 
shall  be."  So  is  it  with  man.  The  child  is  the  little  scion 
now  taking  its  shape.  It  may  lean  to  virtue  or  vice.  As 
the  youth  leans,  so  he  will  ordinarily  grow.  As  he  lives 
he  ordinarily  dies.  As  he  dies  so  is  his  eternal  state.  To 
fall  heavenward  we  must  lean  heavenward.  Grace  alone 
can  bend  us  to  virtue  and  toward  heaven.  But  God  makes 
use  of  the  moulding  influence  of  teachers,  parents,  and 
ministers. 


256  COMMENTARY    ON   ECCLESIASTES.  Chap.  XII. 


CHAPTER    XII. 


CONTENTS. 


'J^iis  chapter  contains  the  conclusion  of  Solomon's  sermon  or  treatise,  to- 
gether with  the  reflections  of  the  editor  or  publisher  on  the  ichole  discourse. 
Under  the  emblem  of  an  old  decaying  house,  the  olc^  man  tcith  Jus  various 
afflictions  is  strikingly  set  forth.  Then  the  author,  in  literal  language, 
comes  to  this  sublime  conclusion:  "  Then  shall  the  dust  return  to  the  earth 
as  it  wat, :  and  the  spirit  shall  return  unto  God  who  gave  it."  From  the 
Sth  verse  to  the  end  we  have  the  reflections  of  another  person  [apparently) 
loho  was  also  inspired,  and  who  praises  the  Preacher's  ( Solomon  s)  %ms- 
dom,  and  tells  how  he  taught  the  x>cople.  He  also  admonishes  to  regard 
the  words  of  the  wise  rather  than  a  multitude  of  useless  books :  and  con- 
cludes with  showing  that  this  sermon  teaches  what  the  whole  interest  of  man 
is,  and  that  there  will  be  a  final  judgment. 

Analysis.  Ver.  1-7. 

Verse  1.  Tt  Avoid  future  sorrow,  and  evil,  remember  j^our  Creator  in 
the  j'outh  of  life,  as  the  most  favourable  time.     The  reasons  are  : 

2.  Old  age  brings  sorrow  of  mind,  (if  the  youthful  days  are  spent  in 
sin. ) 

3-5.   Old  age  brings  infirmities  of  body  : 

6.  Ending  in  death  : 

7.  And  the  retuin  of  the  body  to  the  dust,  and  of  the  soul  to  God. 

EXPOSITION. 

1.  Memembe?  noiv  thy  Creator  in  the  days  of  thy  youth,  while 
the  evil  days  cone  not,  nor  the  years  draiv  tiigh,  ivhcn  thou  shall 
say,  I  have  no  jJ^^-cisure  in  them. 

Solomon  had  probably  already  begun  to  feel  a  prema- 
ture decline,  as  the  fruit  of  former  excesses.  And  as  his 
was  not  the  joyousness  of  "  a  green  old  age  "  he  warns  the 
young  against  forgetting  their  Creator,  and  walking  in  the 
way  of  evil.  If  the  first  season  of  comparative  leisure 
(youth)  is  spent   in  dissipation,  the  last  season  of  leisure 


Ver.  2-6.  COMMENTARY   ON   ECCLESIASTES.  257 

(old  age)  is  spent  in  wretchedness.  But  a  youth  of  virtue 
secures  an  old  age  of  content,  if  not  of  cheerfulness  and 
joy.  The  word  Creator  is  plural  in  the  original ;  as  Elo- 
him  (rendered  God)  is  in  the  Hebrew.  An  argument  is 
thereby  adduced  for  the  doctrine  of  the  Trinity.  And 
indeed  Creation  is  ascribed  to  all  the  Persons  of  the  God- 
head (Godhood.)  See  Gen.  i.  1 ;  John  i.  3 ;  Job  xxvi. 
13. 

Three  reasons  appear  in  this  verse  for  remembering 
God  in  thy  youth.  (1.)  He  is  Creator.  (2.)  He  is 
thy  Creator.  (3.)  Evil  days  are  coming  to  those  that 
have  no  God.  The  next  verses  teach  us  that  evil  days 
consist  in  bodily  and  mental  weakness. 

2.  Willie  the  sun,  or  the  light,  or  the  moon,  or  the  stars,  be 
not  darkened,  nor  the  clouds  retwn  after  the  rain : 

3.  In  the  day  when  the  kee])ers  of  the  house  shall  tremble,  and 
the  strong  men  shall  bow  themselves,  and  the  grinders  cease  be- 
cause they  are  few,  and  those  that  look  out  of  the  windows  be 
darkened, 

4.  And  the  doors  shall  be  shut  in  the  streets,  when  the  sound 
of  the  grinding  is  low,  and  he  shall  rise  up  at  the  voice  of  the 
bird,  and  all  the  daughters  of  music  shall  be  brought  low  ; 

5.  Also  when  they  shall  be  afraid  of  that  which  is  high,  and 
fears  shall  be  in  the  way,  and  the  almond  tree  shall  flourish,  and 
the  grasshopper  shall  be  a  burden,  and  desire  shall  fail:  because 
man  goeth  to  his  long  home,  and  the  mourners  go  about  the 
streets  : 

6.  Or  ever  the  silver  cord  be  loosed,  or  the  golden  bowl  be 
broken,  or  the  pitcher  be  brokeii  at  the  fountain,  or  the  loheel 
broken  at  the  cistern. 

We  have  in  these  verses  one  of  the  most  beautiful  alle- 
gories ever  penned  or  uttered.  The  image  is  that  of  a 
decaying  and  unprotected  house,  which  represents  the 
human  body  in  old  age.  The  value  of  ^an  Eastern  house 
consisted  much  in  the  following  things.     It  should  be  built 

33 


258  COMMENTARY   ON   ECCLESIASTES.  Chap.  XII. 

in  a  sunny  )lace  with  bright  skies  overhead,  and  beautiful 
scenery  around.  It  should  be  guarded  by  bold  and  watch- 
ful keepers ;  having  strong  labourers  to  obtain  provisions. 
It  should  have  its  latticed  windows,  and  its  folding  doors. 
Trees  should  grow  around  the  dwelling,  in  whose  branches 
the  birds  should  sing  melodiously.  Music  should  resound 
through  the  halls.  Its  apartments  should  be  lighted  up  at 
night  with  golden  lamps  suspended  with  silver  cords.  A 
cooling  fountain  standing  in  its  outer  court,  with  a  costly 
pitcher  by  which  to  draw  the  water,  should  complete  its 
comforts.  Such  a  house  represents  the  vigour  of  the  hu- 
man body  in  youth  or  in  manhood's  prime. 

In  perfect  contrast  to  this,  is  the  house  to  which  Solo- 
mon introduces  us  in  this  allegory.  Here  stands  an  old 
house,  on  a  drizzhng  rainy  day,  when  the  light  is  obscured 
by  a  dense  fog,  or  by  clouds  shutting  out  the  light — the 
keepers  trembling — the  strong  providers  made  decrepit — 
no  grinding  going  on — the  windows  closed — the  doors 
shut — the  inhabitant  or  owner  nervous  and  afraid  of  every 
sound,  even  of  the  voice  of  the  bird  once  so  pleasant.  No 
melodious  notes  of  music  are  in  the  halls.  The  owner 
fears  to  ascend  the  stairs,  but  creeps  into  some  hidden  cor- 
ner. The  lightest  thing  is  a  burden.  Desire  fails.  And 
finally,  by  some  sudden  calamity,  the  silver  cord  by  which 
the  lamp  is  suspended  breaks;  and  the  golden  lamp  is 
itself  dashed  and  broken  on  the  pavement  below.  The 
wheel  by  which  the  water  is  drawn,  and  the  pitcher  also, 
are  broken  and  in  ruins.  There  is  a  general  wreck,  and 
all  is  desolation  in  that  mansion  once  so  beautiful  and  full 
of  mirth.  Such  is  extreme  old  age,  ending  in  death. 
Happy  is  he,  who,  when  the  house  of  this  tabernacle  dis- 
solves, has  "  a  building  of  God,  a  house  not  made  with 
hands,  eternal  in  the  heavens." 

The  second  verse  refers  to   mental  infirmities.     The 


Ver.  1-7.  COMMENTARY    OX    ECCLESIASTES.  259 

memory,  understanding,  will,  affections,  and  imagination, 
all  fail.  The  failing  of  these  is  the  darkening  of  the  light, 
the  sun,  the  moon,  the  stars.  "  Nor  the  clouds  return 
after  the  rain."  In  youth  there  may  be  a  shower;  but  it 
soon  passes  away  with  a  cloudless  sky.  The  heart  is 
buoyant.  It  is  but  a  spring  shower  followed  by  sunshine. 
In  Ji/dea,  and  other  countries,  they  have  their  rainy  sea- 
sons ;  and  when  the  rain  seems  to  be  ceasing,  it  gathers 
again  and  again  for  another  and  yet  another  shower.  The 
clouds  returning  after  the  rain  represents  the  winter  sea- 
son of  life.  One  mental  infirmity  follows  another  in  quick 
succession. 

We  have  the  bodily  infirmities,  in  the  next  four  verses. 
(3-6.)  (3.)  "The  keepers  of  the  house  tremble."  In 
the  East  it  is  often  necessary  to  have  guards  placed  around 
one's  dwelling  to  protect  it  from  marauders.  "  Three- 
score valiant  men  "  guarded  the  bed  of  Solomon.  Sol. 
Song  iii.  7,  8.  The  keepers  of  this  "  earthly  house  "  of 
ours,  are  the  arms  and  hands,  which  in  old  age  often  trem- 
ble with  palsy.  "  The  strong  men  bow  themselves." 
The  legs  bow  in  feebleness,  and  the  knees  totter.  "  The 
grinders  cease."  The  hand-mill  was  an  essential  article 
of  furniture  in  Eastern  houses.  There  are  several  allu- 
sions to  this  in  the  Bible.  The  double  teeth,  by  us  called 
"  grinders,"  are  evidently  meant.  They  "  cease  because 
they  are  few."  They  cannot  masticate  the  food.  "  Those 
that  look  out  of  the  windows  shall  be  darkened."  The 
lookers  out  of  the  windows, — literally.  The  eyes  are  the 
windows  of  the  soul.  The  word  might  be  translated 
"  lattices,"  or  "  net-work  curtains."  Was  Solomon  ac- 
quainted with  the  anatomy  of  the  eye  ?  It  would  seem 
so.  The  pupil  of  the  eye  is  surrounded  with  a  net-work, 
by  which  it  is  dilated  and  contracted,  just  as  a  window  is 
by  curtains,  and   made   to  admit  more  or  less  light  as  the 


260  COMMENTARY    .N   ECCLESIASTES.  Chap.  XIL 

inmate  desires.  An  old  person  sees  obscurely — the  window 
is  darkened.  (4.)  "  The  doors  shall  be  shut  in  the  streets." 
In  the  original,  it  is  "  folding-doors."  Some  understand 
by  the  doors  of  the  house,  the  ears.  But  this  would 
not  answer  so  well  to  the  term  foidi7ig-doors.  It  means, 
evidently,  the  lips.  The  jaws  of  leviathan  are  called  the 
"  doors  of  his  face."  Job  xli.  14.  So  Micah  vii.  5: — 
"  Keep  the  doors  of  thy  mouth."  By  the  doors  being 
"  shut  in  the  streets,"  may  be  meant  the  lips  falling  into 
the  mouth  for  want  of  teeth.  In  the  Hebrew  it  is  st?'eef, 
not  streets.  A  street  is  a  cleft  between  two  rows  of 
houses.  The  roof  of  the  mouth,  between  the  rows  of 
teeth,  is  like  a  street.  "  The  sound  of  the  grinding  is 
low,"  when,  for  want  of  teeth,  soft  food  only  must  be  used. 
and  hence  no  noise  is  made,  as  there  is  when  hard  bread 
^r  parched  corn  is  masticated.  "  He  shall  rise  up  at  the 
voice  of  the  bird ;"  or  rise  from  slumber  at  the  least  noise. 
Perhaps  it  means  that  the  inmate,  in  constant  fear,  mistakes 
Ihe  least  noise  for  an  approaching  enemy,  or  supposes  that 
the  crowing  of  the  cock  is  the  precursor  of  evil.  Rest- 
less at  dawn  of  day,  he  rises  when  the  cock  crows.  "All 
the  daughters  of  music  shall  be  brought  low."  The  old 
man  loses  the  power  of  making  music ;  or  loses  his  love 
for  music ;  or  musical  strains  see?n  to  him  to  be  low  on 
account  of  his  deafness.  Hengstenberg  says,  "  The  term 
'  daughter '  is  used  to  designate  that  which  belongs  to  a 
thing.  Here  accordingly  the  qualities  which  belong  to 
song,  the  singing  qualities,  are  personified  as  the  daughters 
of  song." 

(5.)  "  Also  when  they  shall  be  afraid  of  that  which  is 
high,  and  fear  shall  be  in  the  way."  Original — "  terrified 
in  the  way."  Eastern  people  go  up  to  the  roofs  of  their 
houses.  Old  men  are  afraid  to  do  so  any  more.  And 
they  are  afraid  of  stumbling  in  ways  once  familiar.      'The 


Ver.  1-7.  COMMEXTAKY    OX    ECCLE3IASTES,  201 

almond  tree  shall  flourish."  Some  translate  it,  "The 
almond  is  spurned,  or  rejected ;"  i.  e.,  on  account  of  weak- 
ness of  the  stomach.  Our  translation  is  sustained  by  the 
Septuagiut,  the  Vulgate,  and  by  the  Syriac  version. 
Though  some  modern  writers  make  other  suggestions,  it 
is  altogether  likely  that  the  hoary  head  is  meant  by  the 
flourishing  of  the  almond  tree.  The  objection  made  to 
this  interpretation  is, — the  blossoms  of  the  almond  are  not 
perfectly  white,  yet  the  resemblance  is  sufficiently  close. 
It  seems  very  natural  that  in  the  description  of  an  old  man 
something  should  be  said  about  his  gray  hairs.  The  trees 
about  a  house  may  be  beautiful,  though  the  house  itself  is 
decaying.  So  gray  hairs  are  a  crown  of  glory  to  the  in- 
firm old  man.  "  And  the  grasshopper  shall  be  a  burden." 
The  locust  is  meant.  Its  weight,  though  so  small,  oppresses. 
Or  as  food  it  burdens  the  stomach.  To  say  that  an  old 
man  resembles  a  locust  in  shape,  is  too  fanciful  an  inter- 
pretation. The  remainder  of  the  verse  is  literal.  Desire 
fails.  The  appetites  and  passions  have  all  diminished  in 
force.  Man  goes  to  his  long  home, — "  the  house  of  his 
eternity,"  in  the  original.  "  The  mourners  go  about  the 
streets."  Hired  mourners  who  attend  funerals,  and  pub- 
lish the  grief  of  survivors.  The  failing  of  desire  is  w^ell 
expressed  by  the  aged  Barzillai  (2  Sam.  xix.  35  :)  "  I  am 
this  day  fourscore  years  old :  and  caii  I  discern  between 
good  and  evil  1  can  thy  servant  taste  what  I  eat  or  what  I 
drink  ?  can  I  hear  any  more  the  voice  of  singing  men  and 
singing  women  ?" 

(6.)  "  Or  ever  the  silver  cord  is  loosed,"  &c.  This 
probably  refers  to  the  cord  by  which  the  lamp  was  sus- 
pended from  the  ceiling.  Original — "  pale-cord."  llie 
spinal  marrow  communicating  between  the  brain  and 
nerves  is  pale  or  white  like  silver.  When  it  is  loosed, 
there  is  paralysis.     The  brain   may  well  be  called  "  the 


202  COMMENTARY    ON    ECCLESIASTES.  Chap.  XII. 

golden  bowl,"  on  account  of  its  shape  and  yellowish  colour. 
True,  it  is  not  suspended  from  or  by  the  spinal  column, 
but  it  is  connected  with  it,  as  the  bowl  of  a  lamp  is  with 
the  cord.  The  figure  is  most  apposite ;  for  the  light  of 
the  understanding  is  in  the  brain.  The  failins;  heart  is 
the  pitcher  broken  at  the  fountain.  It  is  at  the  very  foun- 
tain of  life.  The  life  is  in  the  blood.  Gen.  xvii.  11. 
The  heart  is  the  receptacle — the  pitcher.  If  the  heart  is 
pierced  or  broken,  life  ceases.  "  The  wheel  broken  at 
the  cistern  "  is  the  system  of  veins  and  arteries  which  carry 
the  blood  round  and  round  continually,  like  a  wheel — 
twenty-five  or  thirty-five  pounds  every  three  or  eight  min- 
utes. Hervey  is  accounted  the  first  to  have  discovered 
the  circulation  of  the  blood.  But  here  it  would  seem  as 
though  Solomon  understood  it,  anticipating  Hervey  by 
more  than  2,000  years.  Life  ceases  when  the  blood  fails 
to  circulate.  There  can  be  no  water  drawn  from  tanks 
and  cisterns  in  the  East,  when  the  wheel  is  broken. 

7,  Then  shall  the  dust  retui'n  to  the  earth  as  it  was  :  and  the 
spirit  shall  return  unto  God  who  gave  it. 

This  verse  is  literal.  The  body  formed  of  earth  returns 
to  earth.  The  spirit  returns  to  God.  And  now  the  union 
of  soul  and  body,  so  intimate  as  to  constitute  a  single  per- 
son, is  dissolved.  ^\\e  body  is  placed  in  the  grave,  ordi- 
narily, where  it  rests  till  the  resurrection.  The  soul  as- 
cends to  God,  to  be  judged,  and  condemned  or  acquitted. 
The  spirit  does  not  die.  It  is  God's  breath, — not  an 
emanation  from  him  as  though  a  part  of  himself, — but  a 
creation.  It  is  immortal.  In  full  confidence  of  continuing 
to  live,  Jesus  said  to  his  Father,  "  Into  thy  hands  I  com- 
mit my  spirit."  Stephen  with  a  like  confidence  said, 
"  Lord  Jesus,  receive  my  spirit."  The  soul  of  the  wicked 
man  ascends  to  God  first,  to  be  assigned  to  its  appropriate 
place. 


Ver,  1-7.  COMMENTARY   ON   ECCLESIASTES.  263 

"Ascends  to  God, — not  there  to  dwell ; 
But  hears  her  doom,  and  sinks  to  hell." 

This  seventh  verse  seems  to  close  Solomon's  sermon  or 
treatise.  And  what  a  sublime  close  it  is !  Here,  in  a 
small  compass,  he  leads  the  mind  to  youth,  old  age,  death, 
the  judgment! 

SUGGESTED   REMARKS. 

I.  Youth  is  the  proper  time  for  seeking  God's  favour. 
"  Remember  now  thy  Creator,  in  the  days  of  thy  youth." 
Youth  is  the  season  of  hope.  The  heart  is  buoyant. 
"  The  clouds  return  not  after  the  rain."  A  shower  there 
is,  often ;  but  the  full-orbed  sun  shines  out  brightly  again, 
and  care  and  sorrow  are  dispelled.  Youth  is  the  time  for 
enterprise.  The  keepers  of  the  house  do  not  tremble. 
The  strong  arms  are  nerved  to  repel  the  blows  of  an  ad- 
versary ;  or,  if  need  be,  to  hurl  with  David's  strength  the 
stone,  against  a  giant  foe.  The  steps  are  firm  to  scale  the 
mountain.  The  eyes  undimmed  quail  not  at  difficulties. 
The  blood  is  rich  with  health.  Now,  young  friend,  is 
your  time  for  commencing  in  earnest  the  greatest  work  of 
life.  With  faculties  unimpaired, — with  force  undimin- 
ished,— with  habits  of  delay  not  formed, — give  your  souls 
to  God.  Let  your  hand,  strong  compared  with  the  hand 
of  age,  but  very  weakness  compared  with  the  strength  of 
God ;  grasp  his  hand  of  power.  Let  your  young  impul- 
sive heart  beat  close  to  his  great  heart  that  throbs  with 
love  to  you.  Leap  up  to  his  arms,  as  the  gleeful  child 
leaps  up  to  the  extended  arms  of  an  indulgent  father. 
Remember  your  Creator.  Think  of  the  Father — of  his 
wisdom  and  power  that  planned  and  spake  forth  the  uni- 
verse— of  his  holiness,  and  be  penitent — of  his  works  of 
love,  and  be  full  of  thanksgiving.  Think  of  Jesus — of  his 
person,  who  in  mid-hfe  vigour  made  the  greatest  sacrifice 


264  COMMENTARY    ON    ECCLESIASTES.  Chap.  XII. 

that  earth  ever  saw — of  his  offices,  his  glorious  salvation 
offered  freely  to  us.  Think  of  the  Holy  Spirit — of  his 
power  to  search  the  heart,  and  to  pour  into  the  wounded 
spirit  the  oil  of  consolation.  Think  of  God's  law,  and 
meditate  thereon  day  and  night.  Then  come  in  penitence 
and  faith,  and  cast  your  poor,  helpless,  dying  souls  on 
Him  that  died  for  you.  Be  saved !  Be  spared  the  sor- 
rows of  a  sinful  old  age ;  be  spared  the  days  of  darkness 
reserved  for  the  wicked  during  that  long,  long  period  fol- 
lowing the  present  life,  ending  never  ! 

H.  The  infii^mities  of  old  age  may  he  borne  with  joy. 
Many  old  persons  are  happy  in  God,  and  the  most  cheer- 
ful of  all  men.  Those  only,  whose  unpardoned  sins  press 
upon  them,  feel  old  age  a  burden.  The  clouds  return 
after  the  rain,  but  there  is  sunshine  in  the  heart  of  the 
aged  saint.  The  palsied  arms  are  strengthened  "  by  the 
arqas  of  the  mighty  God  of  Jacob." 

And  the  future  is  full  of  joyful  anticipations.  That  in- 
firm tread  that  is  soon  to  totter  into  the  grave,  will  be  the 
tread  of  a  conqueror  in  the  streets  of  the  new  Jerusalem. 
Those  windows  of  the  soul,  now  so  dark,  will  be  opened 
upon  the  visions  of  glory.  Take  courage,  aged  Chris- 
tians. You  now  rise  up  at  the  voice  of  the  bird ; — you 
will  soon  rise  up  at  the  harps  of  the  redeemed,  and  your- 
selves join  the  blessed  choir,  where  the  daughters  of  music 
shall  never  be  brought  low.  You  will  no  longer  be  afraid 
of  that  which  is  high;  but  mounting  courageously  far 
above  all  heavens,  no  highest  pinnacle  of  glory  will  make 
you  dizzy.  Instead  of  the  grasshopper  being  a  burden, 
you  will  be  able  to  sustain  that  "  far  more  exceeding  and 
eternal  weight  of  glory,"  of  which  your  "  light  afflictions" 
are  a  precursor.  Yes,  no  sooner  will  the  silver  cord  be 
loosed,  and  the  golden  bowl  broken,  than  God  will  be  the 


Ver.  1-7.  COMMENTARY    OX    ECCLESIASTES.  265 

everlasting  strength  of  your  hearts,  and  your  portion  for 
ever.  The  pitcher  and  the  wheel  may  be  crushed  at  the 
fountain,  but  you  will  shout  as  Israel  did  at  Beer,  "  Spring 
up,  O  well ;  sing  ye  unto  it." 

Ye  aged  Christians,  long  have  ye  borne  the  heat  and 
burden  of  the  day.  Yet  a  little  while,  and  your  toil 
will  end  in  everlasting  rest.  Sing  then  with  Charles 
Wesley : — 

"In  age,  and  feebleness  extreme, 
Who  shall  a  helpless  worm  redeem? 
Jesus !  my  only  hope  thou  art — 
Strength  of  my  failing  flesh  and  heart. 
Oh  let  me  catch  a  smile  from  thee, 
And  drop  into  eternity." 

III.  That  is  a  solemn  moment  which  brings  the  soul  di- 
rectly to  God.  The  body  is  changed.  It  is  a  sad  sight 
to  see  the  body  of  a  loved  one  committed  to  the  earth. 
But  it  is  a  joyful  thought  that  it  shall  rise  again  through 
our  glorious  Redeemer.  But  the  soul  makes  a  more 
wonderful  transition,  as,  like  an  uncaged  bird,  it  mounts 
upwards  to  the  skies.  From  the  frail  body,  like  a  house 
in  ruins,  it  suddenly  rises  to  the  building  of  God,  the 
house  not  made  with  hands,  eternal  in  the  heavens.  This 
is  the  lot  of  the  righteous. 

Far  otherwise  is  the  portion  of  the  wicked. 

Trace  the  flight  of  the  soul  that  dies  in  its  sins !  It 
has  left  its  clay  tenement,  where  weeping  triends  are  con- 
gregated. The  world  recedes  from  view.  It  leaves  all 
sublunary  things — things  under  the  sun.  What  object 
now  meets  its  gaze  1  The  burning  throne  of  God  !  One 
sits  thereon  from  whose  face  the  heavens  and  the  earth 
flee  away  in  terror.  Swift  messengers  come,  the  execu- 
tioners of  justice,  arrayed  with  the  insignia  of  office  to 
perform  the  will  of  him  whose  angels  they  are.     By  these 

34 


266  COMMENTARY    ON    ECCLESIASTES.  Chap.  XII. 

the  trembling  soul  is  carried  away  to  the  place  of  punish- 
ment. And  now  is  known  what  is  meant  by  the  worm 
that  dieth  not,  and  the  lire  that  is  not  quenched. 

But  turn  and  trace  the  spirit  of  the  just.  As  it  leaves 
the  expiring  body,  a  chariot  is  ready  to  convey  it  upward. 
(The  chariots  of  God  are — thousands  of  angels.  Ps.  Ixviii. 
17.)  Away  it  speeds  its  flight  to  the  third  heavens. 
There  is  the  same  great  white  throne  which  had  so  terri- 
fied the  sinner.  But  it  is  not  a  throne  of  wrath.  Its 
lustre  dims  the  sun,  (but  the  eyes  of  glorified  saints  and 
angels  have  no  weakness.)  The  new-comer  faces  the 
glory  without  blenching,  and  he  that  sits  upon  the  throne 
smiles  complacently.  What  a  transition  !  It  is  a  sudden 
escape  from  "  the  pains,  and  groans,  and  dying  strife"  of  the 
death-bed,  to  the  perfect  bliss  of  heaven.  What  are  the 
first  impressions  of  the  soul  on  its  introduction  into  Para- 
dise ?  How  strange,  too,  to  be  called  from  perfect  health, 
as  some  are — from  labour — from  reading  or  conversation, 
and  caught  up  suddenly  to  the  third  heaven !  Some  have 
gone  from  the  battle-field — from  the  thunder  of  cannon 
and  the  shouting  of  victors,  to  the  harpers  harping  with 
their  harps,  as  the  voice  of  many  waters,  and  as  the  voice 
of  a  great  thunder."  May  every  reader,  whether  called 
suddenly,  or  allowed  to  linger  long  in  pining  sickness, 
have  a  glorious  transition  from  this  evil  world  to  the 
purity  and  bliss  of  heaven. 


Ver.  S-9.  commentary    ON    ECCLESIASTES.  267 


Analysis.   Verses  8-14. 

These  verses  (like  i.  1,  2)  seem  to  have  been  written  by  some  other 
person,  and  not  by  Solomon.     It  is  not  uncommon  for  the  sacred  books 
to  be  supplemented  by  some  other  persons  besides  the  writers  of  them. 
(See  remarks  on  this  subject  in  the  Preface.) 
Verse  8.  This  is  a  repetition  of  i.  2,  to  show  that  the  Appendix  to  the 

work  here  commences,  as  the  Preface  of  the  work  closed. 
9,  10.  The  Preacher's  qualifications  for  giving  instruction,  were  his  wis- 
dom and  assiduity. 

11.  Wise  men's  words,  as  coming  from  Grod  (the  "One  Shepherd") 
stimulate  like  a  goad,  and  penetrate  and  fasten  like  a  nail. 

12.  Men  should  therefore  be  admonished  by  the  teachings  of  the  wise 
(the  inspired)  rather  than  read  and  study  the  many  profitless  and 
wearisome  things  written  by  the  foolish. 

13.  14.  The  whole  matter  is  summed  up  thus:    The  whole  duty  (or 

profit)  of  man,  is,  to  be  pious  and  obedient,  and  thus  prepare  for 
the  judgment. 

EXPOSITION. 

8.  Vanity  of  vanities,  saith  the  Preacher ;  all  is  vanity. 

This  is  a  repetition  of  verse  2d  of  chapter  1st,  and 
seems  to  show  that  the  person  who  supplemented  Solo- 
mon's treatise  now  begins  to  use  his  own  language  again 
as  in  the  introduction,  (i.  1,  2.)  This  verse  is  a  general 
expression  of  the  worthlessness  of  all  earthly  things  in 
themselves  considered,  as  taught  by  "  the  Preacher "  in 
.this  Book  of  Ecclesiastes.  The  second  verse  of  chapter 
first  closed  the  Preface ;  this  commences  the  Appendix. 
What  could  be  more  natural  than  for  an  editor,  after  read- 
ing a  treatise,  to  write  a  few  words  of  introduction  giving 
his  opinion  of  the  general  teachings  of  the  treatise ;  and 
then  to  write  a  few  words  at  the  close  beginning  with  a 
repetition  of  his  opinion  thus  expressed  ?  Nor  does  such 
a  view  of  the  matter  militate  against  the  inspiration  of  the 
Editor  any  more  than  that  of  "  the  Preacher." 

9.  And  moreover,   because  the  Preacher  was  wise,  he  still 


268  COMMENTARY   ON   ECCLESIASTES.  Chap.  XIL 

taught  the  people  knowledge :  yea,  he  gave  good  heed,  and  sought 
out,  and  set  in  order  many  'proverbs. 

Solomon  was  the  wisest  man  of  his  day.  God  had 
said  to  him,  "Ask  what  I  shall  give  thee."  (1  Kings  iii.  5.) 
Solomon  accordingly  asked  for  "  an  understanding  heart." 
God  was  pleased  with  this  request,  and  said  to  him,  "  Lo, 
I  have  given  thee  a  wise  and  an  understanding  heart ;  so  that 
there  was  none  like  thee  before  thee,  neither  after  thee 
shall  any  arise  like  unto  thee."  (ver.  12.)  He  was  wise 
too  "concerning  the  name  of  the  Lord."  (1  Kings  x.  1.) 
This  has  reference  to  his  knowledge  of  God's  word  so  far 
as  it  was  then  written,  and  his  piety  and  zeal  in  the  wor- 
ship of  God ;  also  to  his  utterance  of  important  truths, 
some  of  which  he  was  inspired  thus  to  utter.  He  was 
unwearied  in  study.  Nor  did  he,  like  the  miser  with  his 
gold,  conceal  his  treasures  of  wisdom.  But  he  gathered 
the  people  and  taught  them.  Not  only  the  Queen  of 
Sheba,  but  many  others  came  from  distant  parts  to  hear 
him. 

"  He  gave  good  heed,  and  sought  out,  and  'set  in  order, 
many  proverbs." 

Reference  is  made,  no  doubt,  to  both  Solomon's  inspired 
and  uninspired  proverbs.  We  have  only  those  of  his 
proverbs  that  were  inspired.  "He  spake  3,000  proverbs." 
We  have  but  915  verses  in  the  Book  of  Proverbs.  These' 
verses  are  not  all  proverbs,  and  the  last  two  chapters  are 
the  words  of  Agur  and  Lemuel.  Besides,  sometimes  a 
proverb  extends  through  two  or  three  verses.  Therefore 
•we  have  not  more  than  about  800  inspired  proverbs  of 
the  3,000  that  Solomon  spake.  The  rest  were  unin- 
spired. 

10.  The  Preacher  sought  to  find  out  acceptable  words:  and 
that  which  was  written,  was  upright,  even  words  of  truth. 


Vee.  11.  COMMENTARY   ON   ECCLESIASTES.  269 

They  were  acceptable  to  God  and  to  men.  The 
Preacher  was  not  a  man-pleaser,  but  he  made  his  discourse 
pleasing  that  it  might  attract  and  benefit.  He  taught 
with  "upright"  words — "  words  of  truth."  Let  a  teacher 
utter  words  of  truth,  and  then  he  may  ornament  and  beau- 
tify his  instructions  by  the  most  attractive  and  winning 
style. 

11.  Tlte  ivords  of  the  wise  are  as  goads,  and  as  nails  fastened 
hy  the  masters  of  assemblies,  ivhich  are  given  from  one  shepherd. 

This  imagery  is  taken  from  pastoral  hfe.  Goads  were 
wooden  rods  with  iron  points,  with  which  plowmen  urged 
on  their  oxen.  Reference  is  made  to  this  where  Jesus 
said  to  Saul,  "  It  is  hard  for  thee  to  kick  against  the  pricks" 
(the  goads.)  The  word  of  God  is  full  of  goads.  It  is 
•'sharper  than  a  two-edged  sword."  By  its  power  the 
heart  is  pierced.  Sinners  are  "  pricked  in  their  hearts  " 
till  they  are  constrained  to  cry,  "  Men  and  brethren,  what 
shall  we  do  to  be  saved  ?" 

But  "  nails "  are  mentioned.  Shepherds  had  nails  to 
fasten  their  tents  with.  So  the  truth  fastens  itself  in  the 
heart,  and  all  efforts  to  shake  it  off  will  fail  when  God 
drives  it  home.  It  is  "  fastened  by  the  masters  of  assem- 
blies." By  the  prophets  and  other  teachers  under  the  Old 
Testament  dispensation ; — by  apostles  and  other  preachers, 
under  the  new  ; — by  all  authorized  teachers  of  divine  truth 
in  every  age.  All  true  teachers  of  the  people  are  "masters 
of  assemblies."  "Which  are  given  from  one  shepherd," 
means  either  that  the  nails  or  the  masters  of  assemblies 
are  given  by  one  shepherd  ;  or  that  both  are.  God  is  the 
great  Shepherd  of  Israel.  Jesus  is  called  the  Good  Shep- 
herd. He  has  given  the  under  shepherds  as  teachers, — as 
masters  of  assemblies.  And  he  has  given  them  the  nails 
which  penetrate  the  heart  and  there  abide.  Ilengstenberg 
says:    "From    the  praise  of  his  own    book,  the    autlior 


270  CU-.iMEXTAHY   ON   ECCLESIASTES.  Chap.  XII. 

passes  to  the  praise  of  the  great  whole,  of  which  his  work 
was  destined  to  form  a  part,  to  wit,  of  the  canonical  books 
of  the  Old  Testament."  The  view  already  taken,  that 
this  last  part  is  supplementary  and  by  another  relieves  us 
from  the  necessity  of  supposing  that  the  author  praised  his 
own  book,  or  spoke  of  his  own  wisdom.  No  doubt,  how- 
ever, but  the  author  includes  in  "  the  words  of  the  wise  " 
the  Old  Testament  Scriptures  generally.  It  is  very  natu- 
ral for  the  writer  after  speaking  of  Solomon's  wisdom ; 
and  of  his  acceptable,  upright,  and  truthful  words,  as  a 
part  of  inspiration ;  to  say  that  the  words  of  the  wise  (in 
the  plural) — wise  men — inspired  authors  of  the  sacred 
books;  were  as  nails  and  goads.  Hengstenberg  says 
again,  "The  sense  of  the  "two  clauses  is  the  following — 
that  the  sacred  writings  of  Israel  are  endowed  with  a 
deeply  penetrating  power,  in  distinction  from  all  worldly 
literature,  which  can  only  produce  a  superficial  impression, 
and  is  incapable  of  stirring  the  deepest  depths  of  the  mind 
and  heart."  The  penetrating  effect  of  God's  word  is  be- 
cause it  is  inspired, — "given  by  one  Shepherd."  The 
author  is  but  "  one  "  though  the  writers  are  many.  "  The 
'  Shepherd  '  can  only  be  the  Lord."  He  is  often  called 
Shepherd.  "  Give  ear,  O  Shepherd  of  Israel."  "  Thence 
is  the  Shepherd,  the  stone  of  Israel :"  Gen.  xlix.  24. 
"  The  Lord  is  my  shepherd,"  said  David ;  and  Isaiah  said, 
"  He  shall  feed  his  flock  like  a  shepherd :  he  shall  gather 
■the  lambs  with  his  arms,  and  carry  them  in  his  bosom." 
As  a  Shepherd,  God  gives  the  Scriptures  as  precious  food 
to  his  flock. 

12.  And  further,  hy  these.,  my  son,  be  admonished :  of  mak- 
ing many  boohs  there  is  no  end  ;  and  much  study  is  a  weariness 
of  the  flesh. 

By  the  affectionate  epithet  "  my  son,"  the  writer  would 


Ver.  12.  COMMENTARY   ON    ECCLESIASTES.  271 

call'  the  attention  of  men  to  the  truth,  just  as  the  aged  John 
said  so  often  in  his  epistles,  "  my  little  children."  "  By 
these,  be  admonished."  By  these  inspired  words.  Books 
may  be  multiphed,  and  men  may  weary  themselves  with 
study ;  but  heavenly  wisdom  only  is  deserving  of  our  most 
earnest  and  untiring  pursuit.  Dr.  Clark  says,  "  Let  the 
trembling  knees,  the  palsied  hands,  the  darkened  eyes,  the 
aching  heart,  and  the  puzzled  mind  of  every  real  student, 
declare  how  true  "  it  is,  that  much  study  is  a  weariness  to 
th^  flesh.  He  who  seeks  in  human  literature  to  solve  the 
enigma  of  life  will  be  utterly  disappointed.  It  is  solved 
by  the  "  words  of  the  wise," — by  the  Scriptures.  In 
these  sacred  writings  one  may  revel  continually,  and  never 
tire.  There  is  no  "  weariness  of  the  flesh  "  in  meditating 
upon  God's  blessed  gospel  day  and  night.  We  are  led 
by  this  text  of  Scripture  to  believe  that  "  many  books  " 
were  in  existence  even  in  Solomon's  day.  "  Recent  in- 
vestigations have  put  beyond  doubt  that,  in  earlier  times, 
Egyptian  literature  was  both  comprehensive  and  vain  and 
unfruitful.  According  to  Diodorus,  i.  49,  over  the  sa- 
cred library  of  Thebes  was  the  inscription,  "  Pharmacy  of 
the  Soul,"  4'^X^i^  lazpzlov.  We  read  of  wise  men  in  the 
days  of  Solo«ion,  with  whom  he  is  compared.  They  lived 
in  the  "  east  country  "  and  in  Egypt.  (See  1  Kings  iv. 
30,  31.)  These  may  have  been  authors  of  celebrity  in 
that  day. 

,  Had  the  writer  lived  in  our  day,  he  might  indeed  have 
said,  "  Of  making  many  books  there  is  no  end."  It  may 
be,  however,  that  he  did  refer  to  the  future,  even  to  the 
present  time ;  for  he  was  writing  with  the  pen  of  inspira- 
tion, and  not  for  his  own  age  merely.  The  writer  would 
teach  all  other  ages,  as  well  as  his  own,  that  the  "  words 
of  truth  "  are  the  only  books  of  real  value,  all  others  pro- 
ducing weariness.     The  Bible  is  the  Book  of  books. 


272  COMMENTARY   ON   ECCLESIASTES.  Chap.  XII. 

13.  Let  us  hear  the  conclusion  of  the  whole  matter :  fear  Cfod, 
and  keep  his  commandments :  for  this  is  the  whole  duty  of  man. 
14.  For  God  shall  bring  every  work  into  judgment,  with  every 
secret  thing,  whether  it  he  good,  or  whether  it  he  evil. 

These  verses  are  a  most  fitting  close  to  the  teachings 
of  the  book.  The  conclusion  of  the  whole — the  main 
thought — is,  that  it  is  the  whole  interest  of  man  to  be 
pious  and  obedient;  and  thus  prepared  for  the  judgment. 
In  every  nation  he  that  fears  God  and  works  righteous- 
ness is  accepted  of  God.  Acts  x.  35.  "This  is  the 
whole  of  man,"  is  the  literal  rendering.  Our  translation 
supplies  the  word  "  duty."  But  as  the  great  inquiry  of 
the  treatise  is.  What  profit  has  a  man  of  all  his  labour  1  it 
would  seem  that  the  true  word  to  be  supplied  is,  "  profit," 
or  "  interest."  Solomon  sets  out  with  the  inquiry.  What 
profit  is  there  in  this  life  if  there  is  no  other  ?  In  the 
discussion,  it  appears  that  there  is  no  profit.  But  this 
conclusion  is  reached,  there  is  another  life.  Then  the 
great  truth  looms  up  distinctly ; — there  being  another  life, 
the  whole  profit  of  man  consists  in  fearing  God  and  keep- 
ing his  commandments.  The  only  profit  of  life  is  in  fear- 
ing God — -piety,  and  keeping  his  commandments — obedi- 
ence. Fear  God,  and  keeping  his  commari,dments  will 
follow.  Piety  is  the  principle  from  which  obedience 
springs. 

It  is  meet  that  the  last  verse  should  brino;  us  right  to 
the  judgment-seat  and  leave  us  there.  Every  work,  and 
every  secret  thing,  good  and  evil,  will  be  brought  to  the 
judgment.  Sinners  may  put  far  off  the  evil  day,  and  cry, 
"  peace,  peace,"  but  the  solemn  day  will  come.  We  are 
not  like  the  beasts  that  perish,  but  rational,  accountable 
beings,  destined  to  live  for  ever  ! 


Ver.  8-U.  commentary   ON   ECCLESIASTES.  273 


SUGGESTED   REMARKS. 

I.  The  true  stimulant  and  bond  to  duty  is  the  wori  of 
God.  Its  teachings  are  goads  to  stimulate, — nails  to  fasten. 
Stimulation,  excitement,  is  the  demand  of  this  age.  The 
spur,  the  goad, — not  the  rein,  is  sought  for.  The  hearts 
of  all  beat  with  anticipation.  The  body  must  be  stimu- 
lated with  highly  seasoned  viands  and  ardent  spirits.  In- 
toxicating liquor  must  be  used  in  the  work-shop,  the  har- 
vest-field, and  the  camp,  to  the  endangering  of  every  hu- 
man interest.  The  body  is  thus  brought  to  premature 
decay.  Even  tobacco  shortens  multitudes  of  lives.  The 
mind  too  must  be  stimulated  by  tales  of  romance,  and 
startling  adventures.  But  the  true  stimulant,  the  only  one 
that  leaves  the  soul  in  health  and  vigour,  is  the  word  of 
God.  It  goads  the  conscience — it  arouses  to  anxious  in- 
quiry— it  leads  to  Jesus — it  excites  to  prayer — to  obedi- 
ence— to  every  duty.  Under  the  power  of  this  stimulus 
man  can  achieve  heroic  deeds.  How  full  of  energy  does 
that  mind  become  that  is  filled  with  thoughts  of  God  its 
Maker,  Ruler,  Father,  Judge !  In  God's  word  are  the 
most  exciting  themes.  Man's  ruin  and  danger — the  ar- 
rival of  a  Deliverer  on  earth — his  pure  character,  his 
mighty  deeds,  his  atoning  sacrifice,  his  glorious  conquest — 
the  Comforter,  to  convince  of  sin,  of  righteousness,  of  judg- 
ment; and  to  lead  to  Jesus.  And  then,  the  worth  and 
destiny  of  the  soul — its  flight  from  the  body — its  meeting 
with  the  great  Judge — its  anguish  indescribable,  or  its  bliss 
unspeakable !  These  are  themes  full  of  wonder  and  of 
absorbing  interest.     Surely  the  word  of  God  is  a  "goad .'" 

But  the  word  of  God  is  also  a  "  wc//."  It  fastens  to 
duty.  The  world  allures — Satan  tempts — our  hearts  are 
ready  to  yield.  But  God's  word  has  nailed  us  to  his  ser- 
vice— to  Christ — to  duty.     We  cannot  go  away.     We 

35 


274  COMMENTARY   ON   ECCLESIASTES.  Chap.  XIL 

are  bound  by  fetters  stronger  than  death.     May  Divine 
grace  fasten  our  hearts  to  God  ! 

"Let  that  grace,  Lord,  like  a  fetter, 
Bind  my  wandering  heart  to  thee." 

II.  The  true  interest  of  man  is  to  fear  God,  and  keep 
his  commandments.  This  settles  all  the  questions  of  an- 
cient philosophy  about  "  the  chief  good."  This  settles  the 
anxious  inquiries  of  the  present  day  as  to  duty.  Piety  and 
obedience  are  the  whole  duty  and  interest  of  man.  Let. us 
reverence  our  Heavenly  Father,  and  entrust  all  our  inter- 
ests into  his  hands.  He  watches  over  our  path  and  our 
pillow,  and  we  are  safe  under  the  covert  of  his  wings. 
Let  us  fear  God  by  genuine  penitence,  and  seeking  for- 
giveness through  the  blood  of  Jesus.  His  law  is  for  our 
guide — let  us  obey  it.  It  is  the  transcript  of  his  holy 
will.  In  a  child  nothing  is  so  beautiful  as  cheerful  obedi- 
ence. The  parent  smiles  with  joyful  approval.  And 
God  smiles  approvingly  on  all  his  obedient  children.  Re- 
ligion begins  in  the  fear  of  the  Lord,  and  it  matures  into 
obedience.  The  life  of  the  future  harvest  is  in  the  seed 
cast  into  the  bosom  of  the  earth.  The  rain-drop  moistens 
it — the  sun-beam  warms  it  into  life.  It  grows,  matures, 
ripens  into  a  harvest.  So,  in  beautiful  order,  under  the 
genial  rays  of  the  Sun  of  righteousness,  the  implanted 
fear  of  the  Lord  ripens  into  a  golden  harvest  of  duty. 
Faith  overcomes  the  world — works  righteousness — stops 
the  mouths  of  hons — turns  to  flight  the  armies  of  the 
aliens. 

III.  Let  us  turn  our  thoughts  once  more  to  the  final 
trial.  We  have  the  judgment  here  presented  in  a  few 
solemn  words.  "  God  shall  bring  every  work  into  judg- 
ment, with  every  secret  thing,  whether  it  be  good,  or 
whether  it  be   evil."     The  sublime  descriptions  of  the 


VEr>.  S-14.  COMMENTARY    OX    ECCLESIASTES.  2(0 

judgment  found  in  the  New  Testament  are  more  full,  but 
not  more  explicit  than  this.  The  works  and  thoughts  of 
good  and  bad  will  be  revealed  and  judged.  We  must  all 
appear  before  that  throne  on  which  the  Son  of  man  shall 
sit  as  the  impartial  Judge  of  the  universe.  In  a  great  as- 
semblage on  earth,  among  the  vast  sea  of  heads  with 
which  we  are  surrounded,  we  may  pass  unnoticed.  But 
when  the  immense  assembly  gathered  from  the  four  quar- 
ters of  the  glol  .,  and  from  the  deep  sea,  shall  stand  be- 
fore God,  every  one  will  be  as  conspicuous  as  though  he 
alone  had  been  called  to  give  up  his  account. 

Now  the  good  and  bad  cannot  be  easily  distinguished. 
They  meet  and  dwell  together.  The  universe  is  min- 
gled. Good  angels  and  bad  traverse  the  earth.  Satan 
tempts  and  harasses  believers,  and  Gabriel  watches  over 
their  pillow.  The  world  is  a  market-place  or  fair, 
where  all  kinds  meet  promiscuously.  But  at  the  judg- 
ment there  will  be  a  separation.  After  "  the  sign  of  the 
Son  of  man  in  heaven,"  and  all  the  tribes  of  the  earth 
mourning,  the  Son  of  man  is  himself  seen  coming  in  the 
clouds  of  heaven  with  power  and  great  glory.  The  dead 
arise — the  living  are  changed.  Angels  come — the  great 
trumpet  is  blown.  The  elect  are  gathered  from  the 
four  winds,  from  one  end  of  heaven  to  the  other.  At- 
tended by  a  glorious  retinue  of  angels,  the  Son  of  man 
sits  upon  the  throne  of  his  glory.  All  nations  stand  be- 
fore him.  The  crisis  of  the  most  intense  interest  now 
arrives.  He  separates  the  throng  of  human  beings  one 
from  another.  Earthly  distinctions  have  no  place  now. 
The  Hne  runs  through  churches  and  families,  dividing 
asunder  those  united  by  the  tenderest  ties.  Sentence  is 
pronounced : — "  These  shall  go  away  into  everlasting 
punishment ;" — those  "  into  life  eternal."  Reader,  in  that 
day,  when  you  and  the  writer  shall  see  the  "  great  white 


276  COMMENTARY    ON    ECCLESIASTES.  Chap.  XII. 

throne,  and  him  that  sitteth  thereon,"  from  whose  face 
the  earth  and  the  heaven  shall  flee  away;  and  the  books 
shall  be  opened ;  and  the  dead  shall  be  judged ;  may  we 
find  our  names  in  letters  of  light  written  in  the  Lamb's 
book  of  life.  And  may  we  hear  the  sweet  voice  of  Jesus 
saying  to  us,  "  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of  the 
world."     Amen,  and  amen. 


THE     END. 


